Shekinah Magic #4

Shekinah Magic #4

Uranda   June 24, 1953  Class

In our earlier class this morning you began to perceive certain vibrational factors through feeling or inner hearing or inner seeing, or more or less all together, and to the degree that you felt or perceived you have a deeper appreciation of the reality of the vibratory factors which are in use in Heavenly Magic—the reality of Heavenly Magic in action. Gradually, as you have been gaining some little awareness of Shekinah, you have begun to realize that all Heavenly Magic, even though it may manifest in an infinite variety of marvelous designs and patterns and beauty, Heavenly Magic always works within a basic pattern, without any exception—and if it is not within that basic pattern it is not Heavenly Magic. And you begin to see how these basic patterns are imposed one upon another from the highest Focalization of Deity in the Cosmos, extending out through the entire Cosmos, so that this pattern of the Divine Design includes you where you are. There is a pattern in this Divine Design in relationship to every man, woman and child on the face of the earth, but how few there are who let it have meaning.

But this Kingdom of design and control, this Kingdom of power and glory, this Kingdom of the Shekinah Fire, and the Light that glows, and the Cloud of glory is at hand, actually at hand, all the time, within reach, available, to every person at all times without exception—and this is that which the Master was teaching when He gave His Gospel: “The kingdom of heaven is at hand.” Once we begin to realize that it really is, that it actually is at hand, and we begin to have some kind of awareness of it, we find the way much easier.

To the human mind, with senses dulled, asleep or half awake, the words, “The kingdom of heaven is at hand” tend to mean almost nothing. It just sounds like words. But you are beginning to find that the Master actually knew what He was talking about and that the Kingdom of Heaven is at hand, now, that it has been every instant since man was first created and put in the garden of God on earth; and you are beginning to sense something of the nature of that Kingdom—not too much as yet with respect to its delicate and intricate designs, but at least with respect to its basic principles, its basic factors. As this realization increases we have an increased opportunity to comprehend and appreciate many, many texts in the Bible, many things round about us, in nature and in the sky above, things near and far. But now, let us for a few moments center our attention upon a continued meditation of the Master's words as recorded in the fourteenth chapter of John.

In the thirteenth verse, for instance, we read: “And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son,” and it begins to mean something to you. And whatsoever ye shall ask in Shekinah, that will Shekinah do, that the Father, the One Who Dwells in the Center of the Flame, may be glorified in the Son, in the outer manifestation of Shekinah, made manifest through form on earth.” And it begins to be something beautifully simple, and we begin to realize that the Master's words that the way is easy was true, and is true today. The Way is, indeed, easy. And we begin to establish an attitude that does not deny the fact that the Way is easy. Continually saying that it is easy is of small value. You have to reach a point of accepting the idea of being at home in the things of God, accept the idea that you can let your mind meditate upon the lovely and the beautiful things without imagining that your mind is in a strain.

“And whatsoever ye shall ask in Shekinah, that will Shekinah do, that the Father, the One Who Dwells in the Center of Shekinah, may be glorified in the manifestation of the form of Shekinah. “And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.” If ye shall ask anything in Shekinah, Shekinah will do it. “If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever.”

The Father is the One Who Dwells, but the term the Father may be also used for the One Who Dwells and the manifestation of Shekinah around the One Who Dwells. But when we are functioning in the outer sense in relationship to the One Who Dwells, we will have a particular place in the Shekinah Pattern from which we orient. That was true of the Master. When He made distinctions between “the Father and I,” although He emphasized over and over again that they were One, what did He mean? Was He talking any time about the physical form when He said, “I”? Not really. It was the means of manifestation, yes—but not about His body as such. It was the means of a manifestation of something else. And what was the level of His orientation? We have recognized that the Shekinah Pattern is established first in the centering of the One Who Dwells—and around the One Who Dwells, the Shekinah Fire; and around the Fire, the Shekinah Light that Glows; and around the Light, the Shekinah Cloud of Glory. There is that which may have its point of orientation from any of these four levels, and they will still be Shekinah, they will still be the Father. But there are distinctions with respect to the levels of Shekinah, which gradually must begin to be clear to our consciousness, and expression from any of these levels may well be counted as expression from the Father.

But where the Master was making what appears as something of a distinction between the Father and Himself—what was that distinction? He, in the outer sense of expression, oriented in the Father. He was the Lord of Love, so the distinctions which He emphasized in that regard do not suggest any separation, any lack of Oneness, but the level of orientation for the expression. That which is to take form in the outer actually originates in the One Who Dwells but does not have the appearance of originating until it reaches the level of orientation. I am sure by your faces you all understand that. Let us explain it a little.

The centering is the One Who Dwells, the One to whom we may allude, properly, by the term Father, and if we use the term Lord that is the One to whom we do allude. Using the term Father it may or it may not be—but, the Lord is the Center of the Shekinah Pattern, and there is a Shekinah Pattern in relationship to every God Being or Lord, without any exception. That which is to originate in the sense of the outer, originates in the sense of the Inner in relationship-to, or in the One Who Dwells, or the Lord, but from the outer standpoint it has no appearance of beginning to originate there. The appearance of beginning to originate must be in one of the three levels of the Shekinah Pattern. That is, that which came from or through the One whom we speak of as Jesus, or the LORD of Lords, or our Master, whatever term—that which originated and came into manifestation through Him actually originated in the Lord, the One He was and is, but it did not have the appearance of originating there as far as the outer realm is concerned. It only has that appearance as far as the Inner realm is concerned. As far as the outer realm is concerned that which manifested through Him always had the appearance of originating in the Fire, the Fire of Love.

Now, to illustrate—to the degree that you begin to see this principle in relationship to me, for instance, that which I present does not have the appearance of originating in the Fire, it does not have the appearance in the outer sense of originating in the Lord, although from the Inner standpoint it does. But it must have a point of origination in relationship to outer form, and it is not at the level of the Fire where that which I present appears to originate. Why not? The Fire is back of it and you find there is Fire in it; but it does not originate there. Actually it originates in the Lord or God Being, and comes through the Fire; but the point of focus, the point of orientation, the point of origination, as far as form in the outer is concerned, is in relationship to the Light that Glows. There is the Fire back of it. Then there is the Pattern extending on out where the point of origin, insofar as manifestation is concerned, appears to be in the Cloud of Glory.

Now, you must learn to work in relationship to originating vibrational factors in the Cloud of Glory before you can have very much consciousness of what is back of that, but you will see that insofar as manifestation is concerned, those things that do appear must originate in the Fire, in the Light that Glows, or in the Cloud of Glory—and that is the point where the thing originating will first begin to appear. There it will be in embryonic form. It will contain the essences and, for instance, appearing first in relationship to the Cloud of Glory, it will look like it is simply beginning there at the level of what we speak of as Life, or the Life of Shekinah. However, it will have back of it both the Light that Glows and the Fire, and the Fire and the Light that Glows will be present in the embryonic pattern of origin that appears in the Shekinah Cloud of Glory. Once you begin to see that, you will not be feeling that if something originates in the Cloud of Glory that it is somehow separate from the Light that Glows, or the Fire, or the One Who Dwells. It is all connected up and it is One—but there are these three primary levels of origination in relationship to the creative processes by which things, in the realm of form, are made manifest.

It will be easier for you to begin to comprehend this if we relate it to the development of the form of the babe in the womb, and here we will begin to connect up with a subject which I suppose some of you have wondered about a little, something I have not talked about very much lately, and that is pneumaplasm. How does this all connect up, what happens—how is it? You will see that in order to help you to reach a point where you could begin to comprehend things spiritual, I worked from the physical outward to the point of pneumaplasm. Once I could convince you, or human beings on the face of the earth, that pneumaplasm was a reality, you could begin to see it and function in relationship to it. We reached, as you will recall, the underside of the sea of glass, hadn't we? We had reached the underside of the sea of glass. But it did not show you what was on the other side, and we could not just go on through. We had to establish a vibratory pattern by reason of which you could begin to become aware of the principles of that which is on the other side of the sea of glass.

You will remember that in the description of the sea of glass it is described as appearing to be flecked with flame—that is, to have spots of fire in it. And yet it was a sea of glass, clear as crystal. Well now, we must not assume that the Shekinah Cloud of Glory is pneumaplasm. It is not pneumaplasm, but this is the point where the two begin to come together, and it is by reason of pneumaplasm that you begin to see the reality of the Shekinah Cloud of Glory. The physical eye as such cannot see the Shekinah Cloud. It is impossible. The physical perception as such cannot ever see the Shekinah Cloud of Glory, except as the Shekinah Cloud of Glory begins to take form through pneumaplasm. Now, we recognize that it is our responsibility to generate the pneumaplasm; from the outer standpoint we must provide the pneumaplasm. God is not going to arbitrarily make it be for us, and if the physical body of the individual is low on pneumaplasm there is no way by which the Shekinah Cloud of Glory can even begin to take form. Now, we must be very careful to remember that the self-active patterns of black magic can seemingly duplicate the things of Heavenly Magic up to a point, so the individual may conceivably have visions or see things of various kinds, sometimes evil things and sometimes supposedly good things, without having the whole pattern in the true design.

An outstanding illustration of this in relationship to the past is Martin Luther. Now Martin Luther had some pneumaplasm, it is obvious, but from the standpoint of what he saw, the visions that he saw, what did he tend to see most? The devil. He was always seeing the devil, and fighting with the devil, and contending with the devil. Well, if you are fighting with the devil, you are subject to the devil. We have to recognize that in relationship to Martin Luther, even if it might tend to insult some people. We have to face the truth of it, because if Martin Luther had been functioning from the standpoint of Heavenly Magic, in actual fact, he would not have been seeing the devil take form in his pneumaplasmic substance, all the time; he would have been seeing Heavenly things, he would have been willing to accept the fact that the Kingdom of Heaven is at hand. And if he had had any real faith in God he would not have been afraid of the devil, and if he had not been afraid of the devil he would not have been fighting the devil. So, he did not have faith in God; he had faith in the devil, and consequently the pattern of vision was of the devil and not of God or the things of God.

When people start talking a great deal about all the things they see, about the visions they have had, and so on, I am inclined to take the attitude that it does not amount to very much, and in fact it does not. But there are those who have seen some things. They are not inclined to talk about it a lot. They might conceivably tell me about it, something like that; or in some cases, those who are working closely with them in the vibratory field—and that is all right, as long as we do not dissipate the vibratory factors involved. But, you can begin to perceive through vision. What is happening in such a case?

If there is a true response to the center in relationship to the One Who Dwells, around the One Who Dwells is the Shekinah Fire, the Shekinah Light that Glows, and the Shekinah Cloud. By reason of response, the pattern of pneumaplasm generated within the individual is lifted up so that it can touch or contact the Shekinah Cloud of Glory. Now, you will never contact the Fire first. You may not know it, you may not be aware of just how it works, but, in actual fact, no matter what the appearance is, the pneumaplasmic substance of your own being never contacts the Fire first from the standpoint of Shekinah. Of course, there is the action of a Shekinah Pattern in your body, in actual fact, or you could not develop any pneumaplasm—you could not live, you would not be alive. But, moving from the outer toward the inner, the first contact is between pneumaplasm and the Shekinah Cloud of Glory. Once you begin to let your pneumaplasmic substance be the means by which the Shekinah Cloud of Glory has substance for manifestation, you begin to give the Shekinah Cloud of Glory a body—in other words, by letting it use your pneumaplasm—and it is not separating you from it, remember. It is still a part of your own reality—then you have made the first initial start in letting Deity have your body for the manifestation of Deity.

Now we recognize that most people do not let Deity use their bodies and minds and hearts for the processes of revealing God or the things of God on earth. They are revealing hell or some of the things of hell; their miseries and their pet difficulties, and all the sorrows, and everything else—the things of hell. Their bodies are used to reveal on earth the forms of hell. But, the body and all of its capacities is supposed to be the means of revealing God and the things of God. So the first step is made manifest as the Cloud of Glory begins to have body through the pneumaplasm of your own being. And then, after that is an established fact, the vibratory factors that we speak of as mind, conscious and subconscious, come into play in relationship to the Light that Glows, and the Light that Glows begins to have a relatedness to the vibratory factors of your capacity of mind, after your pneumasplasmic substance begins to be, or provide, a body for the Shekinah Cloud of Glory. And then, after the reality of relatedness has been established between your capacities of mind, conscious and subconscious, and the Light that Glows, you find that the next step follows—the heart or the feeling nature—the interpenetrating heart that penetrates body and mind and spirit, begins to be connected up with the Fire, the Shekinah Fire, and then you begin to have a basis by which you, in consciousness, that which speaks of itself as “I”, can have an awareness of relatedness to the One Who Dwells, so that the “I” of the outer and the “I” of the inner, in the sense of the focalization of personality, are brought together, and they become One. And that blending of the “I” is important to the state where you leave behind the double “I”, not just the eye of seeing but the “I” of the personal pronoun, the “I” of yourself as a Being.

The two eyes (I’s) must get together in relationship to personality and Being, and the two eyes (I’s) must get together from the standpoint of the Inner and the outer, the mind and the heart, and so on, until you begin, by this process, to have a single eye (I)—not as if you just had a third eye up here in your forehead, or something of that nature. You begin to realize that the single eye (I) means that the “I” when the Father speaks and the “I” when the outer form speaks must be the same “I”, not two “I's”. When the Lord within says, “I am the Lord thy God,” and the outer form says, “Well, I am the sheep, I am the servant,” they are still in the state of separation, there are two “I's”, and the two “I's” relate to double mindedness—that is, two minds; the attempt to function on two levels, the attempt to be two things, the attempt on the part of the human being to be something without being what the Inner Being is. And that is what caused the fall of man in the first place. And so, we begin to see how simply it actually works out, how easily. But there is no way by which the heart, the emotional realm, can be truly cleared and made pure until the Fire begins to come into it. But the Fire cannot begin to come into it until the Light that Glows has become connected with the mind, and the Light that Glows cannot become connected with the mind until the pneumaplasm of your own body and being, in the outer sense, have been connected up with the Shekinah Cloud of Glory.

Now, what was it? “And in Shekinah was Life.” Life, the Cloud of Glory, and the Life of Shekinah are the same—that is, in the pattern of form. “And the Shekinah Life was the Light of men.” As soon as the Shekinah Life begins to have meaning in your pneumaplasmic body, on a control pattern, you begin to have Light, you begin to be Light, you begin to feel Light, you are no longer weighted down with all the weights of the world. “Come unto me, all ye that labour and are heavy laden” saith Shekinah, “and I will give you rest. Take my yoke upon you, and learn of me (Shekinah). For my yoke is easy, and my burden is light”—the Light that Glows. And so we see the Shekinah Pattern made evident in relationship to the pattern of Being in form, and as soon as the Shekinah Light begins to enter into the pneumaplasmic body so that there is a real connection, you begin to have Light. The Light that Glows begins to get through and you begin to feel light, you begin to be in a position where you begin to start to be a living soul instead of a dying soul. But the process of resurrection is not yet complete. That is the beginning of the resurrection and the life.

What did the Master say? “I (Shekinah) am the resurrection and the life.” And so the process of resurrection must begin and be allowed to complete if it is to be real, if it is to have meaning in you. Consequently, you begin to receive Shekinah into the temple of your body, for your body is a Temple of the Living God. And if you have filled that body with things that do not belong to God, in the sense of the vibratory factors of control, you will not have Life—you cannot get it together into alignment, into agreement, and it is ill. We need to be thorough, we need to do a job, and we have to be persistent; patient, but persistent—always there has to be the pressure. If anyone starts rebelling against the pressure, well then, that somebody starts to get hurt. Always. To rebel against that pressure is dangerous, as some of you have found out. The changes must come. 

For whose sake are you going to serve? For the sake of our King. To what purpose? To make it possible, that is, to open the door so that any man, woman or child who so responds, as to permit it, may enter that Kingdom and become a citizen to serve our Lord and King, to serve God on earth—to be a noble man or a noble woman, a person through whom the things of God may appear and the blessings of God be made manifest on earth. There is no other reason. Remember, all we do is for the sake of our King and not for the sake of those whom we serve! And the moment you can be tricked or trapped into doing something for the sake of the person you are serving, you will be making a mistake, you will violate the laws and the principles, you will lose the power. You will do the same thing that Peter did at the day of Pentecost when he went impulsively out on his own, refusing to let God's plan have meaning. He threw it away. He threw away the blessings of the day of Pentecost. It just started to appear. And you will do the same thing if you will allow yourself to be tricked or trapped into doing something for someone for that person’s sake. Whatever you do, do it for the sake of our Lord and King. 

Blessed ones, to the degree that you have entered into a realization of these things you will see the meaning of the Word here: And I, the Shekinah Fire, will pray the Father, the One Who Dwells, and he shall give you another Comforter, in the Shekinah Light that Glows, that he may abide with you for ever: Even the Spirit of Truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

© Emissaries of Divine Light