The Activation Of The Seventh Sense

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The  Activation  Of  The Seventh  Sense

Martin Cecil   June 12, 1983  pm

As we have noted, we have six senses. We added one to the usual five, but I think we are aware of the nature of that sixth sense. In fact people talk about a sixth sense; it discerns many things. All that is discerned by this sixth sense is contained in the same world which is observed by the other five. The sixth sense is very often looked upon as opening a door into some sort of a new heavenly state. It may cause a person to become aware of some things that he hasn't been aware of before, but they are all present in the same old world. These six senses are all present and available for the observation of the nature of the world of form. Form is usually thought of in physical terms, but the nature of physical forms is more than physical. By the use of our senses we are able to observe not only shape but color, we are able to observe aroma, we can hear; and we can observe through these six senses various aspects of the nature of form. All these observations relate to form. There are many dimensions to form — more than the three we usually think of — and we have the equipment to observe this world of form. We are now aware that this equipment made available to us is not for the purpose of judging what we observe, but just for the purpose of observing what we observe, without judgment and without attempts to manipulate what we observe. It is the fact of judgment and consequent manipulation that has produced the fallen state in human experience.

There are many issues — one might use different words to describe the same thing — some people have called them problems, difficulties, diseases, whatever. This is an interpretation of observation through the six senses or just some of the six senses. On this basis we create our world, through the judgment of what is observed. You know very well that you may observe something and judge it one way, while someone else, standing right next to you, may observe the same thing and judge it completely differently, thereby creating different worlds, different worlds in the same space. Well, of course, as long as there is judgment none of the worlds so created are accurate or are the fact of the matter. They are humanly created in human imagination. We have a very ephemeral world on this basis. But once we begin to recognize the right use of the six senses and let them simply be used that way, there immediately comes into the range of awareness what we have called the seventh sense.

If you stop judging your observations — you do not stop observing through your senses but you simply stop judging what you observe — if you do not judge what you observe, there is no incentive to try to manipulate it. The incentive to try to manipulate something is because it is somehow displeasing or thought to be bad. These judgments demand manipulation. Issues demand to be resolved. That's the way it is, isn't it? In other words if you succumb to this commandment by issues then obviously you are subject to the issues, and you can well see that those would be a false god. Issues are very demanding, aren't they? When they put in an appearance you feel it to be essential, even that you are duty bound, to try to resolve the issue. You only feel that way because the issue is demanding that you do so, and you bow down and worship and say, “Yes, I agree. I need to resolve you.” So the issue is in command now and you are placed in the position of a slave, not only to that issue but to — how many others? — maybe a thousand other issues that put in an appearance from time to time with this demand that you do something about them. And the habit has been firmly established in human experience that one has to kowtow to the demands. This certainly isn't evidence of keeping the first great commandment. No matter how religious a person may be, and how sincere in his religion, as long as there is response to the demand of issues — they don't mean a thing. They don't mean a thing, because the person is actually worshipping the issues and obeying their demands. Clearly something is reversed here. On that basis no issues could ever be solved. Clearly, then, there must be a cessation of such ridiculous conduct; otherwise we are slaves.

Now this is the state human state — the state of slavery. We define it in these particular terms this evening. There is slavery everywhere. Those who live in the so-called free world usually look with condescension toward those who live in the unfree world, where there is seemingly less choice because of the tiresome results that put in an appearance if one should object too strenuously to the slavery. But the same is true of the free world; the only thing is, in the free world there is seemingly less compulsion to make the wrong choice. Nevertheless everybody does make the wrong choice, pretty well. We ourselves have considered something different, but just how much that consideration has been accepted as practical experience is possibly another question. So we have six senses which, in their wrong use — that's unrighteousness, by the way — produce slavery. All are slaves. In the free world, so called, many people do not think of themselves as slaves; but I suppose that's true also in the communist world. One lives, or exists, with whatever the state of affairs is. But there is slavery. We ourselves are well aware of it and have undertaken to allow a change to occur in our own experience by lessening the government of issues. I say lessening it, because I suspect that issues still do quite a bit of dictating in our own individual experience. Well we can't jump into a state which is completely clear of this habit in one step. As we have put it before, there is the necessity of moving from the known into the unknown. Well presumably we are not so foolish as to try to leap from the known that is present with us now into some theoretical unknown far distant, to leap from the state of slavery into the state of freedom in one great bound. I doubt if that would work.

We move from the known to the unknown, but we move from the immediately known to what is next to us in the unknown. Whatever the extent of our motion thus far, it is carrying us into the unknown, but we are never far from the known. We do not leave the known until we are sure that our foot is firmly placed in what was the unknown, but now it's known because we have found the place to put our foot. This begins to occur when we have reached a point where we stop judging, where the use of our six senses simply acquaints us with what is present. Because we have been accustomed to judging in the past, we don't really know accurately what it is that is present when we stop judging it. We had seen it a certain way because we had been judging it; and we liked this, we didn't like that, we wanted to change the other thing. So that kept us in a state of self-delusion; we lived in an illusory world. Now we are drawing back so that we are not going to judge anymore, and it leaves us in rather a peculiar position, because we don't really know what the world is which we are observing. We have imagined that to know the world of our observation required judgment, but now we are not going to judge it, so it's strange. We are not going to decide that it's good or bad, that we like it or don't like it, but we are going to decide that it is the way it is, whatever that way is and whatever it proves to be to us. We are content to leave it that way. We may know for sure that it's not going to stay that way, but it is the way it is in the present moment, always. And without judgment, and without consequent endeavour to manipulate, suddenly the realm of issues is freed up. We are not trying to resolve anything. We wouldn't know how to resolve anything when we stop judging and finally are honest. We have no faintest idea how everything should be. There is one thing we do know: it is the way it is! So we are content with that, and if we are content with that we can give thanks for it — what would be the point of doing anything else? — because it is the way it is; we might as well be happy with it. We can give thanks that it is the way it is. We don't really understand yet what it is, but whatever it is, it is the way it is, and we are quite satisfied with that; we are not going to misinterpret it by judging it. If that leaves us with a sense of vacancy, so to speak, all right! Let's give thanks for being vacant for the moment, because then there is room for something else to put in an appearance.

The state of non-judgment with respect to the issues of the moment, the circumstances of the moment, whatever they may be — and we don't really know yet — is a state of standing still. We are not going to try to manipulate them. Why? How could we? We are not judging anything; we wouldn't know how we would want it to be, then. So we are content to leave it alone, and that could be describable as standing still.

I have a passage here with which I am sure you are familiar. This was an occasion quite some time ago, recorded in the Old Testament, when Moses and the Israelites had come to the Red Sea. Whatever that event was, it is an excellent analogy of something. They were apparently faced with an issue. The way was apparently impassable, and here were the Egyptians in hot pursuit. They were caught in a squeeze, between a rock and a hard place, as they say these days. This was an excellent situation, because according to the appearance of the thing there was no way out. Should that, do you think, be cause for thankfulness, that at last you have reached a point where there is no way out? Because as long as human beings think that they can get by, slip by, they will do just that. But if it reaches a point where there is nothing, what are you going to do? Well of course there was something present in this particular situation which could allow the no-way-out situation to be used to advantage, and this involves what I have spoken of as the seventh sense. The seventh sense permits a perception, a discernment, of the Tone of the spirit which creates the perfect living form. Theoretically you know that forms are the creation of spirit, but you are not quite sure that in this particular instance, whatever it is, the spirit is going to create the perfect living form. Because of subjection heretofore to the demands of the issues, you haven't learned how to trust the spirit, even to be aware of what the spirit is. Well for ourselves we have become aware of what has been called the Tone, the Tone of the spirit. If we have such an awareness, it relates to the activation of the seventh sense, the seventh sense which acquaints us with something out of this world.

In one way or another, I suppose all of us have had that experience; otherwise we would hardly be sitting here. I personally had that experience back along the way when I first met Uranda. I knew him! But of course the mind gets busy and starts wondering how this could be, never having met the man before. “He must be like somebody, somebody else, that I had met before, that I knew.” And the mind starts comparing this way and that way, and wondering after the beast. There was no explanation, just the fact that one knew something. You didn't even know what it was. It related to a specific person. So at that point, something entered into my consciousness that had not been there before. The same thing occurs for each one; it happens in your own ways. Something enters into your consciousness that wasn't there before. You can't explain it; you can't figure it out by comparing it to anything. It's incomparable. But it happens to the extent of the activation of this seventh sense, which relates to what we have spoken of as the rent in the veil. Something is discerned. At that point of discernment one may be afraid of what is happening, or one may be delighted. If there is delight, thankfulness, then this activation can continue, so that the discernment of the Tone out of heaven which is being sounded in one's own consciousness may permit an awareness of the creative process by which the perfect living form is brought forth.

All this is not immediately understood, of course. Maybe it takes years for the understanding to begin to percolate. It will do so, sooner or later, to the extent that one's integrity maintains association, close association, with this activated seventh sense. In other words the activation, which heretofore has occurred to produce action in oneself out of the six senses, recedes, and the activation begins to become clearer and clearer from the standpoint of the seventh sense. As it does so, the other six senses are still there but they become the facility of observation, not the facility which causes the eating of the fruit of the tree of the knowledge of good and evil. No judgment, just observation. And because the seventh sense is activated, so that there is discernment of the Tone of the spirit and that is received into one's own experience and expression, the process by which the perfect living form is created is set in motion.

One may observe with one's six senses this form which is now putting in an appearance. It will not look like it did before; you find the world changes in this sense. But then comes the question: “What are you going to do in this situation now?” Are you going to revert, because of your observation? Or are you going to refrain from any judgment? The fact of the matter is that you don't really know yet what it is but you are willing to let it be what it is. And it will be what it is without your having to know what it is. That of course undercuts the human state of self-centeredness, doesn't it, where human beings always imagine that they have to know what something is, otherwise they can't function intelligently. Do they function intelligently? Have we functioned intelligently? Hardly. No, we don't have to know; it can be what it is. Gradually, as this process continues, things begin to clarify. No judgment. And we know that what before we might have assumed was evil — presumably because we didn't like it — is in fact what we have referred to as evol, in other words part of the continuing creative process which is now working to produce the perfect living form.

It has to go through a cycle, the same cycle which we are experiencing by our walk from the known into the unknown. We are all coordinated in the process, moving together. The cycle is moving; we are moving with it; and we discover, step by step, that what was before unknown is now known. We do not try rushing ahead and we do not unnecessarily hold back, but with deliberate tread move from the known into the unknown. We become aware of what was before unknown as it takes form; and we can observe it, observe it with our six senses. What we observe wasn't that way when we looked before, but now it is the way we observe it; it has changed. Good! It's moving in the creative cycle. Don't judge it; don't take the attitude that you like it or don't like it. Let it be whatever it is and allow this cycle to pick up steam, so to speak, moving with it, gaining assurance, and I suppose you could say trust in the fact that there is something here present and at work which you know to be so but you can't prove it to yourself or anyone else. You simply know that it is so, and you give up that futile endeavour to try to figure it out with your mind, because you can't. Your mind wasn't designed to figure it out.

So here we have the continuing movement of the creative cycle, and all of us associated with it — no longer troubled by it, no longer concerned about it. But: “And Moses said unto the people, Fear ye not,” be not afraid of what's happening. “Fear ye not, stand still,” don't judge. If you don't judge, you don't need to fuss with it. “Stand still, and see the salvation of the Lord, which he will shew to you to day” — today, now, each day. If He is going to show it to you today it must start at midnight and move moment by moment for the next twenty-four hours. Right? He is going to show it today. That's what happens; there's a constant movement. “For the Egyptians whom ye have seen to day, ye shall see them again no more for ever.”

The issues which you have seen today, you will see no more again forever! They are gone. Now this is not to say that there may not be the Amalekites and the Philistines! In other words there are other issues to arise, and you need not expect that it's all done in one moment, because we are moving forward step by step in this recreative process. We are providing the focus for it, the experience of it, the factual reality of it — not a theory but something that is known. This is the way it works on each occasion, when you stand still and do not judge, do not try to manipulate. But because the seventh sense is now being activated you are aware of the Tone of the spirit in the moment and you allow that to come into your experience and be expressed. Consequently “the Egyptians whom ye have seen to day, ye shall see them again no more for ever.” Gradually all the issues are dissolved in this fashion.

“Behold, I make all things new,” and we share the responsibility for this easy, natural, simple movement in the creative process. This is administering the creative cycle; not dispensing something out there somewhere, but right here, right in one's own experience. Knowing this, we share the wonder, the beauty, the glory, of creation — a cause for thanksgiving, a cause for delight and happiness. There is no labor to it. We come again to the place where we belong, no longer laboring and being heavy laden, because there is no necessity. And we discover that in many ways there is increasingly less to do in the sense of the things that we had been doing before, the things that we thought were so necessary. A very great deal of that was manipulation, and the manipulation always tends to interfere with the natural creative process. We find that, in alignment with the Tone, we may just put a finger on whatever it is and that's all that's necessary. We have a new perspective, and in this fashion we participate in creating all things new.

It needs great alertness — and the alertness relates to little things, to things that are deemed sometimes to be insignificant: they don't matter, they are insignificant. But unless we are alert to such things and allow the Tone of the spirit to cause intelligent action with respect to these things, even insignificant things, we could never be trusted with anything more significant. So we find that alertness is necessary in our moment-by-moment living, so that nothing slips by. We see what's there, and if something needs to be adjusted we adjust it. If a watch needs to be wound we wind it. This is all very practical, but actually new. Oh, you have some experience, I know, but there is a lot of which we have had no experience yet. Let's use the opportunity we have now, so that we are in place as the steps are taken from the known to the unknown.

© Emissaries of Divine Light