July 30, 2020
July 28, 2020
The Body Of The Intercessor
Body of the Intercessor
The Connecting Link
Martin Cecil May 13, 1964 am
We are aware that man, male and female, is supposed to be the connecting link between Creator and creation. As we bring this principle to a point of application with respect to ourselves we see that the immediate requirement is that a connecting link should be established between God and man. Long ago mankind stepped out of its true position; before it can come again into that position there must be a connection established between mankind and God. Looking back we may recognize that the Lord Himself came on earth specifically to refocalize this point of connection. At the time He came the children of men were adrift, without any adequate experienced connection with God. This is not to say that there were not in those days many sincere people who were seeking to worship God according to their highest vision. This is not to say that some of them did not find a relationship with God that brought many blessings; we have come to recognize, however, that God does not work on a haphazard basis. There is something very exact about the ways of the Lord. This exactness is evident in many different fields where human beings have the ability to analyze, examine and observe.
The connection, having been lost by mankind, needed to be restored. Our Master came into the world to initiate this means of restoring the connection, and it works according to specific laws and principles and according to a very definite design. The design which permits it to work is God-made, not man-made, and no matter how earnest and sincere human beings may be in their desire to serve God, they still cannot achieve what needs to be done except on the basis of the essential design which is divinely established.
Coming to this day and age, we have recognized something of these principles as they apply to our present field of ministry. Regardless of the sincerity and earnestness of human beings in many places, there is in fact only one way by which this connection with God can be established so that it might provide the means by which mankind could be restored, step by step, back into position so as to provide the complete connection between Creator and creation. The first step is to provide the connection between Creator and man. Until that is done man must remain out of place and there is no connection divinely established between Creator and creation here in the world. So we are very particularly concerned with this connecting point by which Creator and creation, in the sense of man, are connected together again.
Going back before our Master's time we have seen how a previous opportunity in this regard was worked out, coming to focus through the children of Israel. We have noted that this was a physical approach, which did not immediately provide the essential connection, because the essential connection between Creator and creation is at the level of the spiritual expression plane of being, or the highest level in this outer world. If therefore the need is, in any given cycle, to start at the lowest level—the physical—obviously there has to be a movement from level to level until the point is reached where the door can be opened and the connection made. The door is not opened simply from the standpoint of the physical plane of being. Neither is it opened simply from the standpoint of the mental plane of being. It only opens as we move to the apex of the spiritual expression plane of being. Then the connection can be made.
When our Master was on earth of course the approach at that time was from the level of the mental plane, under His direction; but even so, it had to move up to the spiritual expression plane level before the door could be opened. At this present time we proceed from the standpoint of the spiritual expression plane of being. In these previous two approaches we may be able to see that it was in some respects easier, because there was a consideration from the standpoint, first of all, of the physical level, where man has most of his experience, and the movement was then gradually, step by step, from the physical through the mental to the spiritual expression. At this present time we necessarily have to make the spiritual expression plane approach without regard to the mental and the physical, in the sense of our approach. The mental and the physical begin to come into the picture to the extent that we have made the spiritual expression plane approach. To the extent that we permit the door to be opened, then something comes through the door into the mental and into the physical. It is not a matter of clambering up the mountain, so to speak; it is a matter of standing on top of the mountain and letting that which comes down from God out of heaven flow down the mountainside. Once the connection has been made the process is easy. The difficulty, if there is one, is to make the connection from the standpoint of the direct approach from the spiritual expression plane of being. It is far less laborious, incidentally, than the physical plane approach or the mental plane approach, because we do not have to pass through these levels to get to the peak. We can move directly to the peak, to the apex, in order to let the connection be made.
Now in the physical plane approach a physical people was established, taken out of the peoples of the world to compose a nation, and they were supposed to keep moving forward and upward until they could be in position to represent all mankind to God and to represent God to all mankind. Of course they never reached that point. Within the scope of the body of the children of Israel there were thirteen tribes. Usually reference is made to the twelve tribes, but there was a thirteenth—the Levites—who were the Priesthood, and the Priesthood permeated all the other twelve tribes. They had no specific possession in the promised land in the sense of an area but they were present in relationship to all twelve tribes, and the Levites, or the Priesthood, were supposed to represent the twelve tribes to God and God to the twelve tribes. It is apparent that they did not succeed too well in this responsibility. We could carry it still further and recognize that there was a High Priest who was supposed to represent the Levites to God and God to the Levites. It would seem that this didn't work too well either. In any case, while there was failure nevertheless we can observe the principles involved.
There must be that which represents man to God and that which represents God to man if there is to be the connection established between man and God. Human beings have been inclined to take the attitude that somehow they could make the connection directly, as individuals. Something can be achieved along those lines, and has been, but it is never adequate to restore man to the position of being the connecting link in the overall sense. Now this was the concern of the children of Israel, although they didn't adequately realize it. It was the concern of the disciples in our Master's time, although it is evident that they didn't adequately realize it. It is our concern at this time. The question is as to whether we adequately realize it. We are here to make that provision of connection, and the only way it can be done is from the standpoint of this matter of representation—representing mankind to God and God to mankind. Now perhaps we had better narrow the field down a little. Fundamentally, in the initial stages of the development, if it is the spiritual expression plane approach, we are concerned with the apex pattern of connection and that relates to what might be described as the Priesthood. We have referred to this as the Priesthood after the Order of Melchizedek.
There are those who have tried to follow out a pattern of this nature, at least using the name, but it is more than using a name. It requires an actual function, an actual experience. It requires that we actually be what is required, that we actually provide the necessary representation.Now the representation, while it ultimately includes all of mankind, may be presently seen as it relates to those whom we speak of as responding ones. Of course, if mankind is to be restored, it will be because of response, but we are concerned with those who are responding, and particularly with those who are reaching a level where they can begin to participate in conscious awareness. There are countless thousands of responding ones on earth who certainly have not reached a level where they could participate in a conscious awareness as yet, but there are others who are emerging, and we may recognize that there is more to it than what appears on the surface. In other words it is not just a matter of what we would call response in a general sense. Let us see if we can begin to bring something to point here. Supposing there are a hundred people responding at the same level, approximately, to God. Each of those hundred people is the form of manifestation of a God Being. Each of those God Beings has a particular place and part to play in the Divine Design. Now the individual who is to participate, from the standpoint of the God Being involved, in the initial development of the emerging design will be the responding one who has the opportunity, at least, to experience a conscious awareness first. It is true that contact has been made by this ministry with many thousands of people who did not carry through. Some of these no doubt could have played a very valuable part in the development of our program, because of the God Beings involved. The fact that some particular God Being does have a specific place in the initial stages of the emerging design does not necessarily mean that the human being will let that Divine expression come through adequately so that there may be a filling of the part and place, but the opportunity is provided.
I emphasize this point simply because there needs to be a recognition that that which makes possible a connecting link between God and man, His crowning creation, is very specific and exact; it is not a haphazard thing. It is not a matter of extending something into the world which would somehow enlighten all responding ones, so that all of them would immediately become consciously aware of this program. On that basis there would tend to be a situation which would overwhelm that which was rightly emerging. The emergence must be on the basis of that which makes possible the filling out of the Divine Design, so that the initial formation of this connecting link, which is the Priesthood, or the Body of the Intercessor, may be adequately established. So, from the standpoint of those who have come to a point of conscious awareness, the representation to God is of the responding ones—those who are first of all emerging into conscious awareness, and also responding ones in general. I would make a distinction here also. There are those who have a conscious awareness of this ministry who do not have a conscious awareness of what this ministry is. The fact that some person is associated with this ministry—on the mailing list, we will say, or even in a closer association—does not necessarily mean that that person has a conscious awareness, actually, of what this ministry is. We might ask the question of you here: To what extent do you actually have a conscious awareness of what this ministry is? I have no doubt that all of you would say you think you do, but to what extent is it an awareness of the truth, or to what extent is it an awareness of your own ideas with respect to such truth as you have seen? There is a difference.
We are here, then, to the extent that we do have this awareness of the truth in fact, to provide this dual pattern of representation: representing what we might call the twelve tribes to God, and God to the twelve tribes—the twelve tribes of the responding ones of the earth. This establishes the nature of the proper attitude which we should hold toward the Lord and toward the twelve tribes. In our attitude toward the Lord we are, rightly, representing the twelve tribes of responding ones; we are representing, in other words, response; we are representing that which is right in attitude, wherever it may be present in human beings, toward the Lord. Now this relates to attitude within the design itself, of which we begin to have a conscious awareness. We can recognize something in this regard with respect to your attitude toward me, and incidentally my attitude toward you. It is my responsibility to represent the Lord to you, and to represent you to the Lord. It is your responsibility to represent responding ones to me, and me to responding ones.
Now in speaking of you and me I have reference to that which is of the Divine Pattern, not simply to the human beings concerned. There are those who have looked at me as a human being—pretty well all they have seen—and perhaps I reminded them of someone they had known back along the way somewhere whom they had either liked or disliked, and their attitude toward me was accordingly. We have noted this tendency on the part of human beings to react on the basis of feeling memory patterns with respect to each other. It has nothing at all to do with the facts, or the truth of the moment, but is something dredged up out of the past. And so there are those who simply consider the outer form, the manifest form, and fail to recognize that it is not that, but that which finds release in expression through the outer form, that is the factor of importance, and it is this which provides the possibility of representation of the Lord to responding ones. It is this in me which makes it possible for me to represent the Lord to you, and your attitude toward me should be based in the fact that you recognize yourselves as representing responding ones, so you represent to me only that which is of the response pattern. You do not represent to me those things which certainly are present in the body of mankind which are of the adversary pattern, or the rebellious pattern, or the rejection pattern. There must be a clear pattern of right representation, and it is this clear pattern of right representation between us that keeps the vibration clear and that makes it possible for you in turn to represent the Lord to each other, and to those who are the responding ones beyond you; and you remember, therefore, in your dealings with each other and in your dealings with other human beings, that you are representing the Lord.
No doubt you have had a recognition of these principles, but this evening I am seeking to bring it down to a point where you begin to accept the principles in relationship to yourselves to a greater degree than heretofore. In other words, that you may recognize that you are in actual fact now, in this present moment, representatives of the Lord to the responding ones, and representatives of the responding ones to the Lord. This is the conscious awareness which you must have if you are to know the truth with respect to this ministry. If you do not have this conscious awareness, only an intellectual recognition of it, you do not know the truth of this ministry. It must be something which you actually experience in your daily function, so that you have an awareness of your own position in this regard, your own place.
Now there are those who have been concerned about place. Well here perhaps you can see something with respect to place that carries a true vibration. It is the conscious awareness of the individual, in his particular position in the pattern of life, of his or her representation of the Lord to the responding ones and of the responding ones to the Lord that causes a person to be in place. In your attitude toward one another, and toward all those with whom you come in contact in the direct sense day by day, it is your responsibility to represent the Lord. Your attitude must be such that it is a conscious representation of the Lord in your dealings with others. To what extent would you at this present time consider this to be true of yourself? It is to some degree. Perhaps there are moments when it is emphasized in your consciousness and other moments when you forget all about it and you behave like a fallen human being.
There is a service to be rendered by the Priesthood, and this is it. It is only as we begin to have a conscious awareness of it in our function that we begin to understand the nature of the service which is to be rendered. If we forget, lose all consciousness of representing responding ones to the Lord, and the Lord to responding ones, we are at least in a coma, aren't we, from the Divine standpoint—in the tomb, in a coma! Of course this is true of the body of mankind as a whole. They have forgotten all this. This is being called to your remembrance by the spirit of truth, and to the degree that you do remember and consequently function accordingly, you are to that extent experiencing the resurrection from the tomb and you are beginning to move into place. It must be a conscious thing. We must emerge out of the coma, and it must become a constant thing so that at no moment could we be caught sleeping, caught in the state of unconsciousness with respect to this truth as it relates to ourselves, as it relates to actual living, as it relates to what we do and say, what we think and feel. And here is the key point with respect to the reestablishment of the connecting link between Creator and creation at this present time.
Obviously, in order to develop a state of wakefulness there is the necessity of some deliberate action. Did you ever wake up in the morning and you were between sleeping and waking? Perhaps it was rather a pleasant condition, and you were quite content to lie there in that condition, and if you lay there very long you lost consciousness again, didn't you? You went back to sleep. If you were to wake up you had to take some deliberate steps. So it is, also, in emergence from this coma. Sometimes human beings get themselves into states of coma, in the medical sense, and happily stay there, because the individual wants to stay there. It takes some deliberate action in such case for a person to come out of that coma. Now I am not saying there are not occasions when a coma is necessary from the standpoint of physical restoration. The individual may be rightly unconscious for a period of time in order to permit some restoration to take place. I am not speaking of that particularly. I am speaking of those comas into which human beings go sometimes when they are seeking to escape—escape from life. It is very convenient to be able to lie unconscious in a bed and have no responsibility. In such case it takes some deliberate action on the part of the individual to come out of that coma, and it takes deliberate action on our part to come out of this spiritual coma in which fallen man has been existing for so long.
We have to do something, and there is a need then for this awareness of what it is that needs to be done: deliberately to accept the responsibility now, in this moment and in each succeeding moment, for representing responding ones to God and representing God to the responding ones. Of course in fact we represent God to all people; we just simply represent God; but the responding ones are the only ones who will be influenced by our representation. It takes some thought, it takes a deliberate assumption of the right attitude, because no doubt there are many things in the world of man which are clamoring to be represented in us, many things that are wrong, many things that are certainly not of the response pattern. Our responsibility is to represent the response pattern to God, represent only that which is true of that pattern to the Lord, and we have to watch because no doubt there are those things seeking to be represented by us; the adversary is always on hand to try to gain a representative. The mass consciousness of humanity is present. The question is: What are we going to represent out of it? There are elements of response in the mass consciousness of humanity, and it is these that we select to represent, and we ignore the others because we recognize there is no need to bring those before the Lord. There is nothing gained by it. The Lord works through response. We represent response, then, to the Lord; and in our dealings one with another and in our dealings with people and circumstances in general, including everything, we represent the Lord.
We represent the Divine character in what we do, and what we say, and how we act. This is true whether we are alone or whether we are in company with others. We have a constant, conscious awareness of who we are: the Priesthood after the Order of Melchizedek, representing man to God and God to man. Let us allow this truth to be emphasized in us tonight, that we may deliberately let it be so in us.
© emissaries of divine light
July 25, 2020
Which Of You Convinceth Me Of Sin?
Which Of You Convinceth Me Of Sin?
"This Is The Way It Works"
Martin Cecil August 26, 1984
It has often been said, “It all works the way it works; it doesn’t work any other way.” Other ways have been imposed upon the way it works by the strenuous efforts of human beings, and it has been discovered, although not thoroughly admitted yet, that it hasn’t worked. From the standpoint of our own awareness, to the extent of our radiant vision, we know something of the way it works. The way it works requires a spiritual body. To the extent that we have been willing to agree, a spiritual body has been forming, composed of the substance which we ourselves have provided through our own living. There is an evidence of failure on the part of many, who have the opportunity of knowing the way it really works, to participate in the way it works.
I’m sure all of you have had some experience of reading some services that were given even years ago that you had read before, and you suddenly discover that you hadn't really heard what was being offered through that particular service; it seems fresh to you. I have frequently pointed out that the mailings themselves are my personal letters to all concerned. There is some purpose to being a part of the process that works through the mailings. Unless there is true vision there cannot be true understanding.
There are two main factors that make observation very unreliable. One of them is that one cannot observe anything except through one’s own state of consciousness, and if the human ego persists at all one's state of consciousness will be distorted. We have been advised that it is unwise to judge. Well it is unwise anyway, but one can postulate a reason as to why it is unwise: because your observation will be distorted, so you will be judging something that you yourself have distorted. That is one aspect of it; you can’t see anything, observe anything, in this way except through your own, conditioned state of consciousness. Then, having done that, the impact of your distorted observation comes upon you and there is a mental and emotional reaction of some kind relative to this distorted observation; so that adds another layer of distortion on the whole thing.
This proclaims the importance of radiant vision, the vision which allows a person to live rather than perish. Radiant vision is aware of the forming of the spiritual body. This formation has appeared in the experience of those concerned to the extent that there has been alignment with the way it works. If there is radiant vision there is understanding of why the mailings themselves have significance and importance, for instance. True doing is never a duty or obligation. It is the natural and unavoidable expression of oneself in concert with the whole. Consider your correspondence with me in this light. Correspondence is the conveyance of spiritual substance into the core. The conveyance of that substance enables this spiritual body to live; without it it will very quickly perish, and perishing comes by reason of no vision. So if there are those who feel that it is sufficient for them to dispense with the mailings, there is evidence of no vision, and such people are not only not contributing their substance but they are unwittingly a parasitic drain upon this forming spiritual body. I’m saying these things because it is indeed a vital matter. I’m sure we’re all very much concerned to allow the increase of life rather than the decrease of life; therefore we will function in a way that allows this to happen.
Radiant vision allows what may be observed to be seen as it truly is, and there will consequently be no inclination whatsoever to judge it. After all, it is already in the past; what’s the point of judging it? It’s a waste of life-force. We see clearly how things work. It may be that I have seen fairly clearly how things work for a long time. I suppose it could be said that, from the human standpoint, it is rather frustrating to be able to see the way things work and then to observe how so many people refuse to let it work that way. Now it seems that there are more who are coming into alignment and exhibiting a willingness to let it work the way it works, so that the creative process may be differentiated effectively through a growing spiritual body. The growing spiritual body through which this differentiation is occurring builds its own form. It builds its own form in the sense of physical flesh; the flesh body puts in an appearance, increasingly coordinated, composed of individual human bodies. So there is that much of a body, a spiritual body and a material body, but of course the purpose is not merely to produce a material body of flesh.
This whole process relates to the assumption of proper responsibility vested in man. All these things are not happening merely for the benefit of man. We are aware that man has a purpose, a reason for being, so there is form to appear beyond man. There is form which has appeared beyond human beings the way they now are, which we are inclined to call the world: the state of affairs on earth, which includes everything that is happening on the earth and some things that are happening beyond the face of the earth too. Our commission, our responsibility, is rather large, is it not?—to create a world.
I have asked the question as to how big we are, in our own sense of awareness and our own sense of destiny, because we certainly cannot create anything bigger than we are in the acceptance of ourselves. If there is an insistence upon being a little person who can’t do very much, well not very much will be done, obviously. But if one begins to have vision, radiant vision, you become aware of the immensity of the creative power by which a world is brought forth. Because all this is so unknown in human experience, completely unknown, it has seemed to many as though it was fantastic. But what is really fantastic is the human ego experience, polarized in past and future. That is the fantastic thing. Now we are emerging into the experience of reality. We find this fantastic state to be with us at the same time. We can’t leap out of the fantastic state into the real state; we’re fastened, still, quite extensively to the fantastic state. If we tried to leap we’d probably tear ourselves apart. So, rightly, because it’s the practical thing, it is a gradual process, and we have known it to be a gradual process, but there is no reason why we shouldn’t let it pick up speed—there’s no reason to drag our feet unnecessarily.
We have these fantastic connections with people, and we do not wish to shut them off so as to leave people without any connection to the reality. We experience within ourselves many of the factors that are present in human nature. It has always been assumed that this wasn’t true of the one called Jesus, but it was; He would have been useless if it hadn’t been. It is so for all of us. And sometimes people are rather surprised by the fact that these elements of human nature may still be hanging around. After all, we have been seeking to let our lives be transformed by the truth, and yet we’re still aware that there are elements of human nature in ourselves of which we may at times be quite ashamed.
We might recall a statement made by the Master long ago: “Which of you convinceth me of sin?” Which of you can make me ashamed, which of you can make me fearful? He wasn’t saying that there was no connection with these things in Himself but that He simply was not ruled by His awareness of these things from within Himself. We have these connections. That’s part of the commission, that we may have these connections and be aware of shame, be aware of fear, be aware of these elements of human nature, without being brought into subjection to them. It’s interesting: in the human nature state most people seem to imagine that they are unique, that they have things in themselves that are not shared, really, by anybody else. But when you begin to have vision you begin to become aware of the boring sameness of human nature anywhere in anyone! And while some aspects of human nature may be emphasized more in one person than in another, there is emphasis in everyone somewhere. And there is human nature present with everyone. We know these things.
But we are becoming aware, because of radiant vision, that there is no necessity to in any way be subject to such experiences as may still remain in us. We thank God for those experiences, because they connect us with other boring human beings too. And so, in allowing our own experience to be uncontrolled, uninfluenced, by these human nature elements that remain, we are opening the door for the same thing to happen to everybody else. If all are uninfluenced and uncontrolled by these factors of human nature, the factors of human nature would cease to exist. But you can’t expect to be picked out as a special person in whom these factors of human nature are going to be dissolved all on your own! Wouldn’t that be nice? “Now I’m free!”—and useless. While any are bound none are free. So this is to be expected; there is nothing strange about it; but we have the authority, we have the electromagnetic force [greatcosmicstory.blogspot.com/2014/08/transcendentsignificance-martin-exeter.html] to be unmoved by these puny little human nature elements. People sometimes look at some emissaries and think of them as cold fish who are never moved by the usual gamut of human emotion. Well they may not be moved by that but they certainly know what it is. That’s true of each of us. We all know the particular gamut of human emotion that is our own, and it is very little different from what is true of somebody else.
But we have vision. We stand in the present moment. We may observe these elements of human nature. Because we observe them they are already in the past. They no longer influence. “Which of you convinceth me of sin?” That’s a rhetorical question, but each one may ask it of everybody else: Can you make me feel ashamed or guilty because there are elements of human nature still present within the range of my experience? Of course there are, but why be ashamed or guilty about it when it is recognized that here is the salvation of other people, in whom these same elements of human nature are present? They don’t know what to do about it. They’re pushed around by their emotions, by their intellectual beliefs and all this; they don’t know how to come clear. But we do, we know. And we cannot be brought into subjection by the accuser.
The accuser is sometimes oneself, accusing oneself and saying in effect, “Well I shouldn’t feel these things.” That’s not true at all; you should feel them, you should be aware of them. That’s what makes you valuable. That’s what maintains a connection with other people, so that because you know how to handle a situation without becoming subject to the accuser, others may come clear also. They couldn’t except for those who let this happen in themselves. Then that electromagnetic force is extended to others, and others may find themselves hooked to it and begin to come clear too. They hear the word, “Come near unto me.” We say, in effect, “I know how to deal with this; come near and you will know how to deal with it too.” We invite people to associate with us, not because we are fulfilling some concept of perfection but because we are what we are, and we are in the present moment. I am. I have these elements in my form of manifestation. I don’t object, because I know if they were removed I might as well be removed. So we share this privilege of participating in the creative process with others, because we ourselves have vision, vision which makes our observations at least somewhat more accurate than they have been in times past.
I don’t suppose there is anyone sitting here who hasn’t at times felt weak and futile and inadequate and all these things, and we may have judged ourselves and said, “Well I shouldn’t be feeling that way." Oh yes, you should! But that need not be the element which determines how you act, how you behave. Your behavior is in line with your vision—it’s radiant. There is sufficient radiation so that all these other things can’t penetrate that radiation; and no one can convince you of sin then, even though there may be these things present within the range of your experience. Let us rejoice that we are capable of handling what comes to us effectively in the radiant power of spirit.
© emissaries of divine light
July 23, 2020
Your Job And Mine
The Fire From Heaven Is Differentiated
from Your Job And Mine
Martin Cecil and Yujin Pak February 19, 1984 pm
Yujin Pak — To heal the heart of man, because I am present. How shall the heart of man be healed? We touched this morning on the matter of passion, and there has been some degree of retranslation of what that means in our consciousness. And yet I know that we know very little of what true passion is. A word that has been present with me this afternoon, which I know to be the ingredient that will let the healing happen, which to me is of the true essence of passion, are the words “passionate humility”. We have known passion and have sometimes associated it with a kind of warm glow. Substance is freed up when passion moves, but what is passion for? What is the purpose of passion? To me the purpose of passion is just one thing: to let it be so focused in our love for truth that it lets the veil—the veil of our hearts, the heart of mankind—be burnt all the way through.
We have known very little of focused passion—passion focused in humility. A current begins to move a little bit and we get that warm glow, and usually it peters out not far beyond that. But we know that when passion burns truly, and has a focus to which it can go, then it can carry power. True passion. It isn’t like a bonfire. It’s not even like a flame-thrower. Sometimes we think we need flame-throwers to get the job done, but I think we misconceive when we think that way. We are usually thinking about the flame-thrower being used on somebody else, aren’t we? Why not bring that to focus in oneself, not somewhere out there but in oneself, in clear absolute intensity, so that that passion is no longer like a bonfire or a flame-thrower but more like a laser beam; so that it’s no longer sticky like it may have been before—a kind of warm, sickly sweet atmosphere. Ugh! We’re so used to that. Sticky human nature emotions—that is what we associate with passion so often.
But what was the passion that burned in Moses when he stood on Mount Sinai and beheld the burning bush? That was the passion that he held absolutely in focus, in humility, before the Lord. As he stood before the Lord and saw all that he had brought from the world in his own heart, in great repentance he bowed his head and let that passion move right on up; and all that was in him was consumed. That is the way the veil will be burnt. When intensity builds and something of real power begins to move, we often tend to go kind of sleepy. “Oh, I feel a little funny.” We get headaches—some intensity moving. The point is: if the current is intensifying, come forth and match it! Match the intensity so that something can really happen. We, as the current increases, sometimes feel a little uncomfortable, maybe go a bit sleepy, maybe we begin to flinch a little, and say “Ouch.” Don’t say “Ouch!” Flinch not! Remember what you are doing it for, what I am doing it for.
It is for the transmutation of this world. And as we hold that intensity through, like that laser beam, it actually penetrates through what sometimes looks and feels like this thick steel door of human nature that has coated our hearts. It’s like a vault of huge, thick steel; and we wonder, “Ah, we’ll never get through this!” Not with a flame-thrower we won’t! But if we are so aligned with the Lord that a shaft of absolute intensity and power can fall from heaven through us, that can cut the veil right through. And it doesn’t actually even need to cause smoke to come up as it burns through. It goes through clean and sweet. True clear intensity.
Even in this moment let us gather our substance so that not a drop of it is wasted. A right containment in absolute passionate humility: that is what will get the job done. This is what Jesus had to meet in the Garden of Gethsemane, we know. He stood before the Lord, having received all that had come to Him from the world. And in that moment of passionate humility He bowed His head, and all of it was lifted on up. If we could have seen, there may have been this shaft of light coming from above: “This is my beloved Son.” And all that Jesus had received was lifted unto the Father and transmutation occurred for the world. That was a crucial moment. And those moments can be ours. So let it happen.
Martin Cecil — Everything always comes to focus in the present moment. This is the present moment. This is the point of fulfilment when the fire from heaven is differentiated into the earth. How is it to happen now? We can think up analogies and have some ideas about it, which indeed may be helpful at times, assisting in the opening of the door by which the fire may fall and actually be known by each one in the present moment. We use words such as “fire,” even “love,” which only describe something which must actually happen in experience to be known. We do not know it merely by the use of words.
Our concern has been, in particular my concern has been over the years, to allow the creative working of spirit to bring forth a unified Body of individuals which would be capable of letting the fire fall from heaven—one way of describing it—of participating directly and immediately in the creative process which is and always has been operating. This Body comes into alignment, rightly, with the working of that creative process so that the experience of that working can be known. As we have all realized, if we stand a little off to one side all we can have are some ideas about it. If we are fairly close they may be good ideas, I suppose, but still only imagination. Only as the alignment is absolute can the truth be known. If the light emanates from you there are no shadows to be seen. The shadows are only there when one is apart from the light, separate from it; then there are shadows all around and there is wondering about them. We let ourselves come into alignment. As I say, my principal reason for being present with you and others is to fulfil a commission or a responsibility which is mine: to permit this unified form composed of individual people to come into alignment with the creative process. Down along the way over many, many years there has been a good deal of fussing this way and that, people struggling with all kinds of things, overlooking the one purpose for which anyone is on earth. And there is still a certain amount of fussing going on, a certain amount of trying to understand and not understanding, when all that has ever been necessary has been to come into alignment, as a person individually, with the already existing and working creative process. If you do that you know it. If you don’t do it you don’t know it, and you wonder what all the talk is about.
This unified, fused Body which has been in the process of taking form over a long time—or a short time, depending what time frame you are putting it in—has been for the sole purpose of assuming responsibility for the creative process on earth. We have called it administering the creative process, which doesn’t really describe what is required, but indicates at least something. This is the responsibility of those individuals who compose this Body—not my responsibility. My responsibility is to do what I might to allow the Body to take form. That is my reason for being present on earth. Whether I have succeeded or not still remains to be seen. But that has very little to do with the responsibility which rests upon the individuals who compose the Body, for what is to happen is their responsibility—not mine. It is absolutely in the hands of each one.
I have sought to discharge my own responsibility the best I knew how over the years. I have you to show for it! There are some others as well. But I have not really done my job that well if you, individually speaking, do not assume the responsibility of alignment with the creative process. That implies that you are no longer trying to work things out yourself. To most people, not trying to work things out yourself leaves a blank. To the extent that I have done my job well it doesn't leave a blank insofar as you are concerned; it leaves you in position to do what you are here to do. But it's not what I’m here to do. No use looking to me to get your job done—I’m not here to do that. I was here and have been here to do something else. I suppose if I’ve done a good job there comes a point when I am not necessary anymore. That’s all right with me; I trust it’s all right with you too. We are quite willing to let things work the way they work. But I am making this distinction this evening principally to bring a little greater intensity perhaps to your responsibility, because you can’t look to anyone else to do it—least of all me. This is not the reason for my presence on earth but it is the reason for yours, and we are not very useful unless we acknowledge the reason for our presence.
So the fire falls from heaven if you give it focus, individually speaking, in your particular creative field. That means the place where you are and with respect to the circumstances in that place, whatever they may be in a given moment, and with respect to the people who are present with you in that place. And so the creative expression of your living comes into alignment with the creative process as a whole to the extent that you actually do bring to focus what is falling from heaven in your dealings with your circumstances and with the people immediately around you. Do you have an understanding respect, for instance, for other people? This should be very easy for those who are participating in this creative process. Are you going to look at your fellow and say: “I’m participating in this more than you are”—really? How do you know? Why not have respect for yourself and for everybody else too, so that you treat others with care and with understanding?—not so much because they might have the opportunity of feeling that they are being understood, as to reveal what it means to understand, something which may be shared by anyone.
We have talked a lot in times past about self-centeredness. It is the human state. Is it transcended in our own experience? We come to know whether it is or not by the way we handle each other, our affairs, with love, thoughtfulness, respect. We have a base to stand on, after all. Let’s stand on it then, and stay on it, so that what needs to happen may do so. And we’ll find out what that is because there is factually spiritual expression, which is love in expression at whatever level may be fitting in the moment. Sometimes that love finds expression without any particular form. That might be called atmosphere. You have substance in which to enfold another person. Maybe that is all that is necessary. Sometimes when others seem to get a little uppity, maybe that’s all that’s necessary. You don't need to feel, “Well I’ve got to put that person in his place.” Perhaps there are occasions when one may need to do something directly, but how much can be achieved in the atmosphere of love! You don’t need to tell anyone how to behave or what to do, because you don’t know. You are in the process of finding out how you should behave and what you should do—that’s all that’s necessary. And if what finds expression through you is what it should be, that is a very effective influence with respect to other people. You don’t have to whip anyone into line—into what line?
Love one another. That has very practical meaning. We find that out when we do it, when that is our natural expression, spiritual expression—the spirit of blessing, the spirit of the single eye, the spirit of the new earth. Is that your spirit in each circumstance with respect to each person? This isn’t a sort of schedule that you get set up, so the same thing comes out of you for everybody: you deem this to be the spirit of blessing and the spirit of the single eye and the spirit of new earth. No. It is said of Solomon that he was wise. He evidently had a sense of the fitness of things, which is natural to one who has an understanding heart. One begins to discern, to perceive what is necessary without judgment, because here is something coming down from God out of heaven into the situation. You are responsible for putting it there. You are not responsible for trying to manipulate the situation to suit some idea you may have in mind. Get it out of your mind. Let your eye be single and your whole body is full of light—no shadows.
Shadows in the physical form of course relate to what human beings call illness or disease, troubles of various sorts physically speaking. Where there is a single eye one necessarily handles one’s physical form as it should be handled. You don’t let it handle you. A lot of people do. Physical form gets upset and that determines the individual's expression, the type of spirit that is going to be expressed, very often. Our behavior is not rightly determined by the way we feel, either physically or because of some emotional upset or some mental problem. We don’t need to define it as a problem, in which case it would be less troublesome at least. We have all these things that we have been accustomed to, and most people are desirous of living the way to which they are accustomed. The way people are accustomed to living—or to dying, would be a more accurate statement—is the way they behave because of their physical, mental and emotional states. These have ruled, telling everyone how to behave; “Not feeling so good today; you can’t expect me to be nice. I am going to be venomous today because something is troubling me.” That’s self-centeredness, isn’t it? I don’t suppose there is anyone sitting here now who is not aware of troublesome things at times. That is part of our business—we are supposed to be living on earth for the purpose of bringing heaven on earth and not of emphasizing the eruptions of hell. So we have our affairs, individually speaking.
And now we let the fire fall from heaven deliberately, consistently, steadily, because we are stable in the matter; and what needs to happen happens. We don’t really know what needs to happen. There is a movement toward an increasing change in the state of human affairs, in the state of human hearts. Out of the abundance of the heart the mouth speaks. There are these changes coming all the time, but we can only live in the present and let what needs to happen in the present happen. What happens in the next moment is, in that sense, coming out of the future, but it happens in the moment, then it’s in the past. You can’t stop it. It’s a very wonderful, flowing movement, isn’t it? Lots of people try to stop what is moving in its tracks, particularly if there’s something they like; something they don’t like, they want to hurry it along a bit. But the flow is even. The trouble is, we are sometimes not, and we get out of sync then with the natural flow. We are quite content to let it be what it is.
The Master said something about this with respect to the true state of man on earth, where the troubles are dissolved, the veil is dissolved, everything is realized in experience as being One. That isn’t the experience now, so evidently there is creative movement leading toward that experience increasingly. We know that because we have the increasing experience ourselves. But the day and the hour is not known to anyone when this fulfilment should be. It is not even known to the incarnate angels in heaven. There is no necessity to know. After all, you could only deal with the present moment. In the larger sense it is known, in the sense that all that is present has to be brought back into a state of coordination. We are speaking about human beings here—the rest of the cosmos is quite all right—human beings being brought back into line. Of course nobody can tell, because nobody knows what it is that is required, when and how and where. All these bright ideas that people have had, ourselves included, as to what should happen now, are just so much nonsense; they don’t mean a thing. Let’s find out what is happening—certainly not what we think ought to happen but what is actually happening—and stay with it so that we are always in place and there is consequently the flow of this creative process present on earth because we are present on earth.
This relates to your very special, individual fields of responsibility. It relates to mine too but in a somewhat different way, because my concerns have been somewhat unique, one might say. It hasn’t been quite the same for anyone else during the time that I have had this responsibility. But the Body is taking form. There are individuals who are in position to accept responsibility for that flow, not trying to figure it out, not trying to make it into anything, but just letting it be and being aware of what it is in the moment. It has nothing to do with all the airy-fairy, fancy ideas that people have had about this and that—all kinds of things developed in human consciousness over the ages that are available to people; and they take advantage of that availability to fill themselves up with a lot of gook. Let it go, so that there is room for the creative cycle to move. One is quite happy to be ignorant and to admit: “I had a lot of stuff in my consciousness before, that I thought was useful, but I am finding out that it isn’t.” There is utterly no value whatsoever because there is need for space for the creative process. And we are here to give that space.
This relates to an attitude principally, because obviously there are those things which are useful. Our knowledge of the English language we have indicated is a useful tool, and we are not going to forget that, just yet anyway. There may come a time, mind you. And there are other things we know. In any case we are here to let things work in the creative way, and there is joy and relaxation in doing it. We don’t have to find times to relax—we learn how to relax and live because the process of living includes relaxation. Human beings try to live at high intensity, as they think of it, and they burn themselves out; but to let oneself be aligned with the creative process allows the creative process to do the work. We delight in the evidence of the work being done, and it gives a good feeling of fulfilment when we learn to let it happen. But we don’t know anything about that until we learn to let it happen. Perhaps you know something about it because you have learned to let it happen. Life isn’t such a stressful occupation, after all.
The fire falls from heaven. It is an easy process. The yoke is easy, the burden light. This is what we are all here for, but you in a particular way and a particular sense—and me in a particular way and a particular sense too, but yours is special. And it doesn’t need me at all to do your job.
© emissaries of divine light
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