Attunement
A Sacred Responsibility
Uranda July 22, 1953 Class
Now, in relationship to attunements I will touch this aspect. What is it you are conveying when you are giving an attunement? If your mind is flitting here and there, you are not functioning correctly. Some have had the idea that if they got the current started and just sort of set it, then they could think about anything, talk about anything, let their minds wander and so on, scatter all over the place. The server is supposed to be in one place—his body, his mind, his heart, his whole being. Be this now. Do this now. Be an integrated individual, body, mind and heart at one point, and let that which you are flow through your hands.
I have not touched on this point before in class because until you reached a certain level of consciousness and awareness with respect to God and the things of God, and letting the Divine Pattern work, the laws work, it could be so easily misunderstood. The ordinary concept with respect to will is not what I am talking about. Human beings decide they are going to will something this way and that. You have heard so much about using will power, and most of that which is achieved on the basis of will power is nonsense. It is not the way. A lot of people attempt to work that way, but it is not right. And yet there is true exercise of will and if you undertake to give an attunement and you just put your hands up so, you are going to radiate through the eyes—and whatever is supposed to happen is supposed to happen: the “I guess God will take care of it; it is none of my business,” attitude is not the function of a server. It is your business.
As far as you are concerned in that moment you are God in manifestation in relationship to the discharge of that responsibility. And if God is going to take care of it, it has to be done through you, by reason of you. You are a part of the Body of God, so God's Will must work through you. Most people do not understand will. They have foolish ideas. We are going to see if we can clarify the consciousness with respect to will somewhat. But when you go to give this attunement there is a deliberate something you do inside. Not will in the sense of tension, but an inner will that requires no tension but that might be classified as having something of the quality of determination, of direction—that is will. It begins to flow through. You begin to deliberately direct something through your hands. You do not just put your hands up there and say, “Well that is all I have to do.” You deliberately do something. It is a deliberate exercise of true will. It is dominant. It is gentle. It is invisible. And yet it is all powerful, and you know it. It is all powerful. And you have to deliberately do something about it; and it begins to flow, begins to work.
In that connection, one of the things that can help you very much in truly releasing the current and establishing this that I am talking about, is by the use of the retarded breath. You should practice breath control in various ways—the control of the breath is important, not just from the standpoint of speaking but from the standpoint of serving in every regard. It is important that you be getting the air into your own lungs. It is important that your function in relationship to the natural elements should be right if the balance of the current through you to the individual you are serving is to be right.
Remember this is a sacred responsibility not to be taken lightly when you begin to bring someone into a pattern of radiation or attunement. It is a sacred responsibility. Unless you are particularly prepared and trained and centered you should not do it. We cannot be promiscuous in these things. It should be on the basis of certain laws and principles. If the individual is not properly mentally and emotionally balanced he should not do it. Even if you generally are, and you are upset, and you have let control get away from you for a moment, do not give an attunement or radiation until you are calmed down inside, until you have re-established your peace with God, until you are right. If you are not right inside, do not give an attunement—do not try to. You do not want to give an attunement to the wrong thing, because you are bringing that person into attunement with that to which you are attuned. If you are tuned up with the wrong thing it is no good. If you are a server you must be tuned, attuned, with God, and then you are a manifest expression of God in relationship to that person at that time under that circumstance. You do not try to tell people that. No. You just are that without talking about it.
But then you can use the retarded breath, perhaps not constantly, and perhaps you will tend to make it a little noisier than it needs to be. It does not need to be noisy. You do not need to distract your servee. But while you are practicing here with each other where I can help you, do not be concerned about being a little noisy at first. Let yourself be a little noisy if you need to. I will indicate to you something of what I mean. You inhale through the nose and along the roof of the mouth, more or less naturally, and then for just a fraction of an instant, a second, an instant, you hold your breath. You do not stop and really hold it, but for the instant you do hold it, and then you do not just let it out as in ordinary breathing. It is retarded. That is, there is a partial holding and a partial pushing. You let the air come in, in a perfectly natural way, and then instead of just letting it out you hold it partly, and push enough to make up the difference. Now I am exaggerating it. You will not do it with that much noise when you become proficient. In fact, generally speaking, the individual you are serving will not even know you are doing it.
But there is a retarded breath—a deliberate holding and a deliberate pushing, and the holding aspect relates to the opposition that your vibratory pattern is meeting in the servee, the thing that is wrong, whatever it is—a deliberate pushing, and it is consciously done. And in the current of the air, which is the symbol of the current of the Spirit, you will find that the current working through you can be greatly intensified. If you try to intensify it you will not get it. You do this deliberately and let it be intensified. If you say, “Now I am going to use will like Uranda said. I will use the retarded breath, and I will just make this current become so strong. I will really give this person an attunement,” it will not work. You must be relaxed. You must be centered, and in tune. And you begin to deliberately, with that inner determination and direction, cause the flow to go through your hands, in a pattern of Divine Will.
Now I can release the current through my eyes, or through my hands. I can release the current through my elbow, deliberately, if I want to. There is a spot here on my knee that I have used many times. I should not tell you all the tricks of my trade. I can use that spot right there on my knee and deliberately cause the current to go through, sometimes working with someone who does not even know what is happening, with no indication. There are various things you can do.
You can deliberately release the current through specific parts of your own body—generally speaking, in serving, your hands. And then, as you use the retarded breath it is in the sense of the rhythmic ebb and flow of the Cosmic Forces of Being. You just let it work. You do not try to make it work, but you deliberately let it work. If you try to make it work then you, the human being, are trying to be boss over God. Keep this outer thing in its right place, this thing you call your body and mind and heart. But you must learn to be deliberate—deliberately do the thing that will bring forth the things of God.
Speaking On The Breath
from Shekinah Fire
Uranda June 15, 1953
Carrying forward in the current of our basic theme of Heavenly Magic, we have reached a point where our attention has been introduced to the reality of the Shekinah Fire. I might mention here something more than I brought out in the meditation last evening, that the original Hebrew word from which this word Shekinah was derived used the a sound instead of the i sound, something after the order of Shekanah; and bringing this out in relationship to the particular pattern that I suggested from the standpoint of the vibrational factors of the Motherland, the short pronunciation, as it is used, or as I have used it, is really a bit on the inadequate side.
There is more of the vowel emphasis if we utilize all of the vibrational factors possible. You will notice that you can prolong vowel factors, if you have the breath to do it, and the e sounds here in the three-syllable word, concluding with the ah sound, provide us with an opportunity to begin to feel the vibratory factors in sound. If you have thought of the vowels primarily simply as letters or particularized sounds utilized merely to convey the sound of a specific word, you need to begin to realize that the vowels, particularly, have the peculiar quality of conveying the current of feeling. Now what is conveyed will depend upon what you are feeling. Assuming that the heart has become attuned to the divine source, we have the current of that divine source moving through the vowel sounds.
You should bear this in mind in your exercising, from the standpoint of speech, in the development of your capacity in breathing, the control of the air which you use in breathing, the proper pattern of inhalation and the proper controlled patterns of exhalation. If you try to get all of your air, while you are speaking, inhaled through your nose, you will not have a good speaking voice. The air must be received, partially at least—some of it will come in through the nose—but received through the mouth, at the top of the mouth, along the roof of the mouth, the manner which you learn to utilize without interfering with the expression through speech. It is interesting that we have the privilege and the opportunity of beginning to practice these exercises from the standpoint of vowels right at this time when they should be emphasized from the standpoint of our basic meditation, the Shekinah Fire.
One thing we will begin to note as we proceed, and that is that you can come to a certain definite limitation when you are speaking audibly in the sense of the ordinary vocal expression, but that certain possibilities are present from the standpoint of expression, somewhat audible of course, in what we might call whispering. Now there are times when whispering is not considered to be good manners, but the use of the voice conveying sounds vibrationally in what might be conceived to be a whisper is something that is important to our attunement with the powers of reality, and it is important to our ability to convey.
You notice that I used these patterns when I introduced to you the mystical significance and expression of the two words commonly spoken as Jesus and Jehovah—the speaking on the breath, in other words. Whispering suggests the idea, but it is speaking on the breath on a basis which modifies the more harsh aspects of the word and allows the peculiar qualities of the vowels to come into play. And you will find this to be of great importance as we move along.
Now, there are seven different vibratory levels. Just as we have the octave in relationship to music, and the eighth being the repetition of the first in a higher or lower scale, so we have the seven vibrational factors in this realm of being of which we are aware. The seven colors of the rainbow gives another illustration. According to the level to which we relate words, currents of feeling, etc., they will have different forms. Sometimes the word itself will seem to have a very definite change, and other times not. In any case there will be differences of pronunciation, differences of the feeling current released through the words.
Now it would hardly be practical to undertake at this time to introduce the vibratory factors of the Motherland Tongue. Perhaps sometime we can consider a little of that, but you have much growing to do spiritually, vibrationally, before that could mean so very much to you. However, we can use intermediate steps, which begin to convey the idea, begin to let you have an opportunity to experience that which is possible to you.
I suppose some of you must have been aware of the Silver Cloud that was in form last night, that was taking form during the service as we considered the mysteries of the Shekinah Fire. If you couldn't see it, I am sure that you all must have felt it. But surely some could begin to see it, because it was visible for a portion of the time. You are beginning, then, as we study these things, to share the experience of the reality of them. And as we have noted the different pronunciations possible in relationship to the name or term utilized to signify this Fire, the evidence of the Presence of the One Who Dwells, you can see something of what I mean with respect to the proper changes in the current of expression, depending upon the levels of the expression—Shekinah, Shekenah, or Shekanah, just to illustrate.
Now there are many variations which tend to appear as we work in the current of the spirit, and you will find that while we give reasonable consideration to dictionary patterns of pronunciation and meaning, we cannot abide within the limits so set and allow the limitless to have expression. We have to utilize the factors of a play on words, and a play on the sounds of the words, some variations in the expressions of pronunciation, and certainly some changes in consciousness with respect to the meaning that is expressed by the sounds that are made with the voice.
The Shekinah Fire—How long did I talk to you before I ever mentioned it? It is not something that I just suddenly thought up or discovered or heard about, or something. I have known about this Fire all the way through. I use it all the time, every day; and in actual fact, every time I come before you, in a class or a service, I begin to work on the basis of developing that Cloud and letting you be in it to whatever degree your response will permit—you will be in the Cloud, the Cloud of Glory of the Shekinah. You may not see it, but you can reach a point where you can see it and it is wonderful. Sometimes it may become so dense, shall we say, so thick or full, that it simply blocks out all vision of the people around you; you cannot see the far corner of the room. I have many times known it to be so thick that I could not even see my own hand that far from my eyes—the Cloud.
And the Cloud you feel, you sense through feeling, to start with. Finally you begin to have the ability to see it, and to hear it; for there is a sound in it. But don't go trying now, because if you try to see it you will not; if you try to hear it you will not. You have to let it appear. And remember well what I pointed out to you last night, and that is that wherever there are vibrations of conflict, resentment, any ill attitudes whatsoever, you keep yourself shut out of the Cloud of the Shekinah and contain yourself in the cloud of darkness.
He Breathed On Them
Uranda April 6, 1947 Winterwarm, California
Concerning that function in Service with Him, we have His Words here, after His Resurrection, “And Jesus said unto them, Peace be unto you: as my Father hath sent me, even so send I you.” He did not make any distinctions between His function on earth and ours; He did not make any changes. He said, “As my Father hath sent me, even so send I you”, that we all in Oneness might be the revelation of that which He had revealed to the world. “And then He breathed on them, and saith unto them, Receive ye the Holy Spirit.”
Concerning those, then, whom He sent, and should send, who should be a part of His Body on earth and who should receive the Holy Spirit, He had this to say, “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained,” showing that His Body on earth, having become a Reality and having received the Holy Spirit, and recognizing the Truth of His Word: “As my Father hath sent me, even so send I you,” should have the same power on earth to forgive sins which He Himself had exercised on earth, under exactly the same Laws and the same conditions that had existed for Him. So it is that those who come to a realization of what it means to truly share in the Victory of the resurrection, are drawn into the One Vine, into the One Christ Body on earth, that they may share in revealing the Way, the Truth and the Life to all those who are willing to share in the Resurrection and the Life.
from
Evening Meditation
Martin Cecil May 12, 1974
I shall not be here in person for a while to sound the Tone myself, so it gives a particular opportunity to all of you to make sure that you keep your instruments tuned up. And there are others here to offer the note as needed, that it may become such a natural experience that you do not have to think about it particularly. It is the consciousness of that True Tone that keeps a person on course. He discerns something a little off, so he veers back to the True Tone. Perhaps he veers too far and goes off a little the other way; he keeps moving back and forth, maintaining association with the True Tone. There always is something of this pulsation of movement. It is a natural pulsation. It isn't a succession of violent earthquakes—let it settle down; don't let it swing to extremes. As you have a consciousness of the Tone, you can tell when it's off beat and you let it settle down. Generally speaking, the way to let the heart settle down is to relax. Maybe a little deep breathing. Abdominal breathing, rhythmic breathing, can be used to relax the heart, so that it can settle down.
Perfect love casts out fear. The opening of the heart to the evidence of the presence of the Lord allows fear to be reduced, and also allows the individual to take the appropriate action. Relax into the rhythm of life and you will find that there is pulsation. That pulsation relates to the Tone, and as you are keenly aware of the Tone you may move easily with that pulsation, because it never gets too very far away from the Tone. There is a natural heartbeat. Let us, in these days which are before us, stay on course together, in agreement, that the movement of the creative cycle may emerge into manifest spiritual expression increasingly, thereby being intensified in all our experience. And that intensification proves out to be the power of God, by which the purposes of God are achieved. Then we find that we have not been so naive after all. It is all working as it should, and there comes the increased assurance as we let it be so. It is a joy to share these times which bring a keener awareness of the True Tone and allow us to continue together in spirit, even though we may be apart in person. So, the enfoldment of the evidence of the presence of the Lord abides with you.
Receive Ye The Holy Ghost
from Shekinah Magic
Uranda June 23, 1953
And God, Shekinah, breathed the breath of life into man's nostrils and man became a living soul. So the man is the soul, if he has the breath of life in his nostrils. Let us remind ourselves: All things were made by Shekinah; and without Shekinah was not any thing made that was made. In Shekinah was life and the life of Shekinah was the light of men—and in the beginning Shekinah breathed the breath of life. In Shekinah was life—and in the beginning Shekinah breathed the breath of life into man's nostrils, and having the Shekinah breath of life in his nostrils man became a living soul.
What is the distinction to be seen here then, in order that we avoid any confusion in thought and attitude? Any human being who is alive is a soul. He is either a dying soul or a living soul. Many human beings—body, mind and heart—are souls, but they are dying souls. If they will respond and if there is a Shepherd, if there is a pattern of creative activity available to them, they can become living souls; but they do not become living souls until the Shekinah breath of life is in their nostrils. Something of the Shekinah breath of life has already entered into you, or you would not be responding as you are. But what is this process by which the Shekinah breath of life may enter into your nostrils so that you may be in actual fact a living soul? The Master, while He walked among men, set the stage for that particular pattern of outworking, that the Shekinah breath of life might again be breathed into man's nostrils, that human beings might cease their function as dying souls and that they might become living souls.
You will recall that at the time that the disciples allowed the beginning of the manifestation of the Holy Spirit, or the appearance of Shekinah, what is popularly called the Day of Pentecost, they were in the habit of breathing upon someone. They breathed upon so and so and he or she received the Holy Ghost, as it is put. What is the Holy Ghost? The Holy Ghost is the outer Cloud factor of Shekinah—the Holy Ghost has a particularized application in you as an individual, but the same pattern holds true in the Body of many members. So, every human being has a ghost or, in one sense, is a ghost. He is a dying ghost, or he is a living ghost. If he is a living ghost in the pattern of the Heavenly Magic, it is the Holy Ghost—but if we must distinguish that which is of reality by calling it the Holy Ghost, by inference we immediately acknowledge that there is an unholy ghost. There would be no necessity of saying Holy Ghost if there was no such thing as an unholy ghost. So the very fact that we say Holy Ghost clearly indicates that there is an unholy ghost, and the unholy ghost is the pattern in the dying soul. The Holy Ghost is the pattern in the living—and the Holy Ghost also manifests in relationship to the Body of many members.
We begin to see, then, that what is called the Day of Pentecost was actually the beginning of the process by which the Shekinah breath of life was being breathed into man's nostril, that they, then, might become living souls. But they got the first whiff of the breath, they started to get a little of it into their lungs, spiritually speaking, and they got so exhilarated, so thrilled, and their minds got so busy, that they went rushing out and started functioning on the basis of the whiff, on the basis of the little beginning. You will recall the Master's instruction to His disciples. He said, “Tarry in Jerusalem until the day of Pentecost is fully come”—until it is fully come. The disciples disobeyed that direction. They did not do it. They did tarry until the Day, the cycle of Pentecost—that is, the cycle of Shekinah started to appear; and the minute it started to appear they assumed that that was all. They jumped to some conclusions and rushed out and tried to use the power that they felt in themselves according to what they thought would be good deeds, not realizing that they were actually disobeying our King, spoiling the pattern, throwing away the opportunity to let the Day of Pentecost fully come.
You see, it never has fully come. There was just the first faint Dawn of it, just the first faint breaking of the New Day, beginning to dispel the darkness for those who were awake at sunrise. They did not even let sunrise come—sunrise, the manifestation of the Body of the Son. The day, the cycle—not a twenty-four hour day—the Day of Pentecost was supposed to fully come, and it did not because Peter and the others spoiled it. They did not let it fully come. And God has been waiting nearly two thousand years for some human beings somewhere to so function that the Son would no longer have to stand still. The Son has been standing still for a long time. What is the story about Joshua making the sun stand still? Well the Son has been standing still, the Dawn did not fully come, there was just a little of the light of the Dawn. And instead of letting the Body of the Son take form and rise above the horizon so that the day might fully come, those who were supposed to be the members of the Body of the Son went rushing off to use the power they felt according to their own idea of what would be good. And so the Son stood still and darkness has remained for nineteen centuries while God waited for human beings to appear on earth who would let the Dawn of the New Day come, who would allow the Son to rise, the Body of the Son to appear, to let the Day of Pentecost fully come.
If we are to let this work out in relationship to ourselves, that we may be a true blessing to others, we must let the Shekinah breath of life come into our nostrils so that we may become living souls, and as living souls, we, who were once dying souls, can be members of the One Body, the Christ Body, the Body of the Rising Son, that the Day of Pentecost may fully come, that darkness may be dispelled from the whole earth and the Kingdom of Heaven be made manifest.
Once you begin to actually see this Divine Pattern, the Divine Purpose, you no longer have the urge to go out and try to do good, as Peter did. So many people have followed Peter's example, Peter's leadership. But when they do they are not following our King, because Peter did not follow our King. He let a little truth appear in his two Epistles. He let a little truth appear there. He was a good man. Oh, he was a good man, was Peter! But let us follow our King! It is not enough merely to follow a good man, a man who was so good that the moment he began to feel the flash of God's power coming into his being he could not wait, he could not let the Day of Pentecost fully come until he realized what was happening. He had to rush out and start using it. What does this tell us? This tells us that he began—and the others, focalized in Peter however—he began to let the Cloud have some meaning; but he did not wait until he was fully attuned with the Cloud so that he could see the Light within the Cloud. And then, becoming attuned to the Light that Glows, they should have let themselves see what was within the Light, that they could comprehend the meaning of the Fire. There were those who sensed the reality of some Fire in it, yes. “And there came a sound … as of a rushing mighty wind, and it filled all the house where they were sitting, and there appeared upon each of them as if it were cloven tongues of fire.”
There was some recognition of the fact that there was some Fire inside of the Light that Glows within the Cloud, but they had not become attuned to it, there was no real unification in it, there was no real pattern, there was no real Divine control established. They had not waited until they could see and know and obey the One within the Flame, the One within the Fire. If they had waited until they could hear His Voice, so that they could obey the Word of the One within the Fire, they would not have gone off on impulsive tangents as they did. The world story would have been different, where the restoration would have been completed to the Divine Estate centuries ago, as God intended that it should. But impulsive Peter and the others who followed his lead spoiled it, ruined it, and did not let the day of Pentecost fully come. It is for us to let it fully come, that the Shekinah breath of Life may be breathed into your nostrils, and that Life shall be your Light. But the Light is not all. Behind the Light there is the Fire, and within the Fire there is the One who is like unto the Son of God. Let us let the Day of Pentecost fully come. Let us obey our Lord and King.
Communion With The King
Martin Cecil May 1, 1983
Holy, holy, holy, Lord God of heaven and earth. Holy, holy, holy. In this hour I speak for Thy ministers in heaven on earth, Most High, Lord and King. We acknowledge Thee as supreme. We are here to serve Thee in the world because we love Thee; our ministry on earth is, first, to Thee. In communion with Thee we breathe the breath of life in this hour. So is life restored to the soul of man on earth. Thy kingdom comes, Thy will is done. Aum-en.
Each service which we share is rightly a service of holy communion. We may dispense with the symbols of bread and wine, because surely we do not need to be reminded of the truth. Let the communion be real. We are here to breathe the breath of life in communion with our King. Rightly there is a breathing in unison. But it is the breath of life when the Word of Truth sets the Tone of Life. We have a particular opportunity to share in a specific focus of the Word of Truth, spoken and proclaimed by all of us in unison. This sets the Tone of Life in human experience. It is set in our own experience, humanly speaking, when we share the proclamation of the Word of Truth; and because we are not and cannot be separated from mankind as a whole, the Word of Truth proclaimed sets the Tone of Life for everyone. Not everyone is aware of it, even subconsciously, but there are many who are aware of it subconsciously and a few who know it consciously. How many of you present this morning, in fact know it consciously?
There is no communion without love. The first communion with which we are concerned is with the King. There is no way by which we may share this communion except in spirit. There must be love for the King if there is to be communion with the King. There cannot be useful communication between people without the fact of communion first being established with the King. We commune with the King through His Word. And His Word is a Living Word; it’s not the printed word. The printed word may acquaint us with the truth, so that we know something about it, but that is as far as it goes. It is only known when it is lived, when it becomes the cause of our momentary experience. This requires a heart open to the King, to the Word, to the quality of His spirit. So, by all means let us commune with the King, making no demands.
We were considering the matter of ministers last Sunday. The first requirement of a minister is to minister to the King. Usually in the religious field the minister is supposed to be ministering to his flock. How can he minister to his flock if he has not yet ministered to his King? He doesn’t know the King, so he doesn’t have anything to give to his flock. There isn’t any real love on hand until the King is on hand in one’s own experience, because the King is love. Thou shalt love the Lord thy God with all. And when that is accepted there is a door opened in heaven, a door out of which one begins to live, administering what we have called the creative cycle as it finds focus in oneself—primarily in oneself, then moving out beyond what one thinks of as oneself. It includes the immediate environment, the further environment, the whole environment; it is all in your consciousness. You handle the thing close in for the most part.
Anyone can choose to acknowledge the King. Some may not know what this would mean, so the Ministers of the King are here to reveal what it means because they do it. It is revealed when it is done. Then words may be part of the requirement to fill needs; but those words then are weighty words. They carry the impact of the Word, and anyone who is open to that finds that here is the connection with the King.
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