Translation Of Vibration Into Creation

Translation  Of  Vibration  Into  Creation

Martin Cecil   July 25, 1980   Assembly

There is so much noise in the world, racket—discharge sounds, and so people fall apart on this basis. We are all subject to a certain amount of noise. We are blessed to be where there's a lot less noise than there is in the city and many of the noises or sounds that are heard would correlate with charge sounds—the sounds of nature. We need to learn to listen. That's one of the suggestions that is made at the very beginning of the first Class, so that we may be capable of hearing the sounds that are available to be heard. There are those sounds which are above or below the capacity of the human ear to encompass. As we develop the perceptive ability within that range, within the range that is possible to us as individuals—this varies from individual to individual—we open the door to the reception of those sounds which are outside the range of our hearing.

There has been some consideration given to sound related to healing—relating to color and hearing and healing. Most of the sounds which would be creative in the healing sense are actually outside the range of the hearing of the ear; but they would also be recognized as overtones of the sounds that can be heard. One needs to be careful in trying to pin down sounds relative to the physical form, for instance. This sound relates to the liver or some segment of the spine, or whatever, because it's not that so much as the sounds that can't be heard. One may get into a tangle of stuff with this endeavor, merely to correlate the physical form with heard sounds, because the correlation is not so much with heard sounds as with unheard sounds. But the heard sounds, if we become aware of them, can provide us with some sort of a connection with the unheard sounds, which then has some sort of a connection with the physical form. So there is a field here which tends to be restricted in human consciousness, when human nature begins to think about it, merely to the levels of vibration that are immediately perceptible in the sense of sound or color, or what have you.

We are concerned with vibratory levels which are way beyond the spectrum either of sound or of color. Sound and color may result from the action at the vibrational levels of spirit. Sound and color, which is merely our perception of something, wouldn't be there if it wasn't for the action of spirit in the first place. We might recall what a wonderful instrument the human form is with all its related capacities created so that God could have pleasure in His creation. If we were to say that all things are vibrational, that might be true—but if perception of vibration was just perception of vibration itself I don't think it would be very exciting. But the means of translating that vibration, which is available in the human form and related capacities through the human senses, allows for this enjoyment of a wonderful world—of form and color and sound and smell. It's not just a flat range of vibration. It's something far more than that but only because there is an instrument capable of translating it that way. Now this instrument is man but the translation is for God, so that God may enjoy His creation. Well human beings have said for a long time, “It's for my enjoyment and God stay out of it. You stay up in your heaven, wherever that is, and I'll have all the fun I'm capable of experiencing here on earth. I don't need you. I have the ability to perceive all these things and to squeeze out of them the last drop of enjoyment.”

Well that's of course not at all what the human being is here for—but to open the door for God's enjoyment, and of course the instrument of enjoyment shares the enjoyment. There is a blended state. Heaven and earth are one. So we have this opportunity of opening the door for the Lord to enjoy His creation and we enjoy it with Him. But it must be enjoyed in the way that it was created to operate. If we distort that operation in our own consciousness then there's a lot that isn't enjoyment. We suffer the consequences. Of course while we are busy suffering the consequences, God is not then capable of enjoying what would otherwise be enjoyed if we were not so busy suffering the consequences.

This living mechanism which makes all this possible of experience, is marvelous, isn't it? It speaks of vast intelligence, to bring into manifest expression a facility that is capable of touching all these vibratory factors and translating them through the eyes, for instance, into form, color; through the ears into sound, and so on with our various senses, the sense of touch. We say this is a lectern. We can see it. We can see its color, its shape. We can feel it. It's there. We're sure it's there, but what is it? Well it is a vibratory state of some kind and if all that we were capable of seeing, or knowing was present, was just a vibratory state it wouldn't be very useful and it wouldn't be very interesting, I don't think. So it is, because we have the facility of translation, that the opportunity is then provided for the enjoyment of what is present in particular ways, according to the nature of the translation that is made.

We think of this in terms of the human form but I'm sure that we could envision the fact that from the standpoint of God there are endless possibilities of instruments to detect and translate the beauties of the vibrational world in ways altogether different than are translated from the human standpoint. Of course this is the fact. There are other worlds—other worlds because there are other ways of translating what is present. In order for that translation to occur there must be something at the level, the vibratory levels which are to be translated, to do the translating. And this must be of the same consistency of the vibratory patterns that are being translated. It can't be of some totally different consistency. Then there would be a division, separation.

So we find ourselves to be a part of this whole vibratory situation, but because of the nature of the way we have been created we can enjoy this world in which we find ourselves, because of the fact of our own physical forms with their capacities which are of the same consistency as the world in which we live. There are those who have thought, “Well it would be nice to be able to enjoy this world without being stuck with a physical form” which gets into trouble and suffers. Well you couldn't enjoy this particular translation that way, because it requires the physical form to translate it. If you had some other form, then you'd be able to enjoy some other world, and we have some awareness of the fact that there are other ways of enjoying what is present in this vast and complex vibrational universe. It is not capable of being enjoyed only by human beings, or what we know as human beings. There are other instruments available to God for His enjoyment of His creation. He has simply been excluded from most of the enjoyment of what is present in this world.

Well we need to open it up to Him again, not because we want to enjoy the world more than we do, and not suffer so much, but because we are solely concerned to give Him the enjoyment of the world that He created. And to let Him have the enjoyment of the world that He created we must be willing to allow the world that human beings have created to pass away. The first heaven and the first earth are passed away. This is so as there is a willingness to let them pass away, but at the same time there is an awareness of the fact that the world itself, the vibrational state, does not pass away. “My word does not pass away.” It is simply the translation of it that changes and becomes the translation made by God and not by human beings. The translation made by human beings is uncomfortable most of the time. We can happily let the vibrational world alone—it is the way it is—and allow the facility which translates it to change so that it translates it correctly instead of in this distorted and painful fashion. The capacity of translation is being recreated to become aware of what is actually there. But what is actually there is not something different than it was before.

So we can have a rather different approach, different way of looking at things, on this basis. Of course just because I have talked about it now doesn't mean that we are looking at it differently hereafter. It is something that we ourselves as individuals need to follow out. We talk about implications—the implications relate to a different way of viewing what is present and of consequently relating to what is present. Human beings now relate to everything askew, so to speak, and because of this it's uncomfortable. Get back into alignment and everything's fine. Everything is the way it should be. It's merely because as human beings we have been translating things falsely that we find ourselves in a false world, which is a far cry from what would be experienced if we were in position to translate what is present correctly.

This emphasizes the point that we make our own worlds according to the nature of our translation. When we see something as being wrong, painful, causing suffering, we have made a mistranslation. Well human beings, having made that mistranslation, take the attitude that what they now see is the way it is and therefore is cause for complaint; but they themselves made it that way. There is nothing that is actually cause for complaint. The only cause for complaint is the way that human beings translate what is there. And we have indulged in these false translations and then felt justified in complaining about it, but we ourselves translated it that way. I hear so much about the terrible things that happen. “Oh, it's so terribly hot, awful.” Someone's making this translation of the heat in this way and then complains about it. You have, I'm sure, known people—perhaps it may be true of you—that the heat and the cold are not all that big a deal. It isn't that way at all, if we translate it correctly, but it's made to seem this way. And you know how the media makes a big thing out of everything, and people die, and so on. It's all blown up out of all proportion. Well we can see the media distorting things, but we do it ourselves in the direct sense, in the way we translate what it is that is present with us.

This is why I have been continually emphasizing the point that we need to accept what is there. It’s all right. If there's something wrong, it's the way we see it not the way it actually is, and we need to come to a point where we cease judging. I seem to have heard that before somewhere. What we are saying is that we cease translating it the way we were translating it before and we take things as they come. Another aspect of this might be indicated by saying that we have no life of our own. As long as anyone thinks he has a life of his own he is mistranslating something. As long as a person has the idea that he can do as he decides in this human nature condition, in this condition of mistranslation, he maintains his state of mistranslation. And while excellent arguments can be put up for following out this course, it's really stupidity. One may be able to justify oneself in one's own consciousness but one is simply insuring that one will be associated with a distorted state, out of which the experience of suffering and death come.

The experience of death as it is known now is a distorted experience. There isn't any such experience in fact. It is merely the way human beings have translated. Vibrationally speaking, the way the creation actually is, there is no suffering, there is no death, but human beings have mistranslated on the basis of their wrong perspective—having fallen, we say—all this beautiful vibrational tapestry which composes the creation, in particular the one that is right close at hand, the part of it that is right close at hand, mistranslated it and suffer the consequences. Why not let it return, from our standpoint, to what it really is and then translate it correctly? As long as we are holding it out as though our false translation was real, was the truth of the matter, we're stuck with it. Only when we let go of that, in the recognition that the vibratory pattern that is present at every level is just exactly the way it should be—it is God's perfect creation—that we may feel confident enough to let it alone and to re-experience our inherent ability to translate it correctly. Then the world is restored. The garden has been there all the time but human beings have put themselves out of it. It didn't dissolve the garden. It merely produced an unreal state.

Now I say these things so that they may perhaps be capable of being comprehended consciously, but I say them also because they may also have an impact subconsciously and particularly relative to the sense of feeling. Because here is one of the ways in which we translate things. We translate things on the basis of whether we like them or not—whether they're painful or not, whether we enjoy them or not, whatever—by reason of our feelings. We are capable of doing that. If we realize that the vibratory tapestry is perfect, it’s never been made anything else but perfect—human beings certainly had no capability of changing that; all they could change was their own awareness of it, and this has been thoroughly done—but if we see that that tapestry is perfect, then we needn't be fearful; everything is all right. As it was put, “unconquerable life prevails.” Everything's fine.

The vibratory pattern is the way it should be, and our sole concern is to let our conditioning—which has come to us mostly out of the mass consciousness out of the past—to be changed, clarified, so that we can begin to translate what is actually present accurately, clearly, for what it is in fact. And as this translation occurs God then is in position to enjoy His creation. He hasn't been in position to enjoy His creation, because the facility for that enjoyment hasn't known what the creation was. It's engendered something that is entirely a figment of fancy. And all this translation has been a barrier, we might say a veil, to God. What He created to allow for the enjoyment, His own enjoyment, the enjoyment of what He created has become a barrier for that enjoyment, and if you take the enjoyment away from God you take it away from yourself. So there has been a very minute, actually, blank spot in God's enjoyment of His creation. But of course it's a very specific thing relative to that aspect of God which carries responsibility in this field.

That aspect of God which carries responsibility in this field relates to us in this Assembly now. We are those who dwell in heaven, those who therefore are the aspect of God relative to this mistranslation all around us. Now we are familiar with the mistranslation. This is the outlook of human nature. We're familiar with that. We know about it and we see it on every hand. We see everybody indulging in it and complaining about it. Well it's no use jumping into that soup and doing the same thing. We stay in heaven where there is no mistranslation, but we recognize the fact of mistranslation by human nature on earth. No longer are we going to associate ourselves with it. There's no point to it. We're not interested in fooling ourselves any longer, deceiving ourselves—not so much because we don't want to suffer these consequences any longer but because we wish to return the facility for right translation to the Lord, so that He may be allowed to enjoy His creation the way it really is. This emphasizes the fact that the way that human beings experience it now is not real. It's just a fog behind which the reality really is, and the fog is the way human beings translate what they perceive with their senses. Well, all on their own, without the creative action of spirit, that translation is bound to be false. But when the spirit is in action the translation can begin to be of what is really there and it restores the beauty of the garden on earth. The kingdom comes.

We see this from the standpoint of our own responsibility now in this particular setting. We are in the business of allowing a retranslation to occur in our own awareness of what is present. We see, because of the information that is brought to us in various ways, the mistranslation that has been made and is being made and continues to be made. But that is of very little concern to us. We know it's just a figment of fancy. Our concern is to let a correct translation be made of what is present in our own consciousness. We're not expecting it to be made in anyone else's consciousness particularly, just our own. We need to see things as they are, translate them correctly. Well we can't translate them correctly if we keep agreeing with the mistranslation. Now of course this seems like a deception. “Well the thing is there. I see it there.” Well all we see is a mistranslation of what is there; that's all. That may loom quite large but it doesn't make it anything else but a mistranslation. All right, we're not interested in agreeing with that mistranslation. We're not interested in supporting that at all. It's a disintegrating ghost and we find ourselves busy then about making the correct translation in our own consciousness.

You can see how the idea that has come into some schools of thought that one must deny the unreality and it would go away, has a base, a root, in something that is true. It's not going to go away unless there are those who participate in the process of correct translation, and merely saying, “Well that's all false,” if it made the thing go away, would just leave a blank. No, our business is to do the correct translation. That's something to do. It's a positive action and we share this responsibility as we stand in heaven. We become aware of what is present in the heaven and this is the reality, and we translate it in our own living. We stop agreeing with the translations of human nature, objecting to them, fighting against them, struggling with them as though they were real, because we are so busy making the correct translation in our consciousness and revealing the fact that we have made the correct translation in our living. Now this won't perhaps for the moment change the translations that other people are making falsely, but it initiates something. And we are concerned with allowing this facility for making the correct translation be present in the world, specifically in this instance in this room now.

This is the heaven, or the Holy Place, where we belong. There must be this starting point of the heaven. We've allowed some translation to be changed in our own consciousness so that we recognize there's more beyond the Holy Place. We've defined it in words by saying the Outer Court, and beyond that again the Encampment, all of which relates to the heaven which is emerging in our own experience of living to be a fact within the scope of the world of mistranslation. Now there couldn't be the Outer Court, there couldn't be the Encampment, without the Holy Place. So the first order of business, insofar as the Third Sacred School is concerned, was to do what was necessary on the basis of the action of spirit to bring those who were open and willing to allow a new translation to be made in their own consciousness, to the point where the Holy Place—which already exists; it’s the vibrational pattern; it's never been changed, it's here—but that it might have some inhabitants, some people in it. Of course we're in it just so long as we're making the right translation. As soon as we make a false translation and revert into the human nature state, out we go.

We don't have some special badge that says we're always welcome in the Holy Place. Well, there's a security check, I suppose, because we can't get in the first place as long as we're making mistranslations. And we only find ourselves there to the extent that our translations begin to reveal in our own consciousness, in our own living, the truth—the truth of this vibratory pattern which is just exactly the way it should be. The vibratory pattern doesn't need to be changed in that sense; just the ability to translate it needs to be changed, so that it's done correctly. Then there it is. The kingdom of heaven comes.

And so the Holy Place must be there, the place where there are people present to allow the action of spirit to occur. There is the positive action of spirit—radiation—and this permits a focus of right translation to be present in the world of wrong translation: in other words, a point of true orientation. And there are those who are influenced by the impact of spirit that emanates from the Holy Place by reason of the fact that it is now inhabited by at least a few. That impact of spirit has an effect, initially a subconscious effect relative to those who are still caught in the field of mistranslation, but begin to sense that it is the field of mistranslation. They might not define it with those words but they begin to feel that there's something wrong here that cannot be corrected by any of the antics of human beings as they have been known heretofore. And those antics are very repetitive, aren't they? They go over and over again. People do the same silly things over and over. Of course, given enough time, people forget about it, forget that it was silly and do it again.

So the Holy Place needs to be established, and this has been our primary concern insofar as the Emissary ministry was concerned—not that an emissary cult should be established on earth, amongst all the myriad of other cults, but the fact of the Holy Place in which there are those who are making correct translation of the vibratory pattern that is present in heaven. And when the Holy Place is there, then there is the point of orientation and the point of spiritual influence and impact, and others are attracted to the experience of right translation, which is the experience known in the Holy Place. They're not being attracted to the Emissary ministry as such, as people have thought of it anyway, but to the genuine reality, a focus of those who are making right translation of the vibratory pattern that is present in a world of people who are making wrong translations.

And so there is this attraction, based in this response to this genuine reality. Now many of those who perhaps were beginning to be drawn into the Holy Place themselves mistranslated what was happening and said: “Well this is attraction to the Emissary ministry.” It would be possible to describe the Holy Place, where the correct translation was being made, as the Emissary ministry, but the fact of the matter has been that it wasn’t, or only to a limited degree. Once there is an awareness of the genuine reality, because the right translation is being made, it doesn't need to be defined. That's the way things are and one just knows the way things are. That's all. However, in the world of mistranslation things are constantly mistranslated of course, and even the emergence of people who are actually in the Holy Place is mistranslated. Well we understand. People mistranslate things, that's all, and you can't arbitrarily bang people over the head and say, “Stop mistranslating things.” You know that this hasn't been done, particularly to you, because it doesn't work. One has to reach a point where one's longing, one's hungering and thirsting for right translation, is greater than anything else. Then there begins to be a movement to the point where one may find oneself in the Holy Place, which is the place of righteousness. “Blessed are they which do hunger and thirst after righteousness: for they shall be filled.” They shall come into the Holy Place and be filled with right translation, a true outlook, a true understanding and a true revelation of this in living.

And when there is the Holy Place, because there are those present in it, then there may be something that goes beyond the Holy Place. There may be the provision of the Outer Court, and the Encampment beyond that again. It is as though there was a bright light in the Holy Place shining forth, but a different vibratory range of light appears in the Outer Court, and again beyond that in the Encampment. In other words there is within ourselves the range of vibratory states that correlate with the vibratory states of human beings everywhere. However, we have found the Holy Place, which is not true of the general population of the world. Therefore there is a point from which action may proceed, and that action emerges into expression relative to other people, at the level where the other people are. It doesn't emerge, insofar as they are concerned, at the level of the Holy Place, because they have nothing to correlate with that. It emerges at the level where they are and we are thinking of this of course with respect to those who have some response to the expectation of right translation, so that they are being attracted, and our touching of those is at the level which they now occupy in the cycle of attraction.

This is our immediate relatedness, connection. We don't suggest in our attitude, or in the way we offer what we need to offer to some particular person, that they stay at that level. In other words, there is always the attitude, “Come up higher, come up higher—not necessarily into the Holy Place, because there is a correct level of right translation of what is present, all the way from the periphery of what we have spoken of as the Encampment right through to the Holy Place. And then there are more people as you go further out. We've had the symbol of the pyramid before—so again we're not anticipating cramming everybody into the Holy Place. It wouldn't be possible. It's not intended. There are those who belong in the Holy Place. The priests and priestesses belong in the Holy Place—the ultimate focus of government relative to all the various fields that are present at the various levels in the total body of mankind—all that comes to focus in the Holy Place.

There are relatively few cells of the body related to the processes of true thinking, but all the other cells of the body are connected up, and everything functions rightly at its own proper level. And we let it be that way. This emerges as there are more and more making a correct translation of this vibratory tapestry which includes all these levels. So in our own consciousness there is space for everyone at every level. There's no attitude of exclusiveness. There is the capability of encompassment on the part of those who are in the Holy Place, and only there. The same encompassment is not possible when you get beyond the Holy Place. There will be points of focalization, here, there and everywhere, encompassing certain segments, but the total encompassment is only possible in the Holy Place. There must be, as I say, the Holy Place established. There must be the capability of encompassment there for anything to reach beyond. The first thing that Elijah did, you may remember in that contest, was to rebuild the altar of the Lord, to reestablish the Holy Place, because until that's there there's no point of orientation. There's no point from which the creative power of spirit may act to achieve whatever next needs to be achieved.

Now we see this achievement reaching out and all these levels, all these people in all these levels, are encompassed by those who function in the Holy Place in their own consciousness. It isn't that one has to go out and find all these people and somehow gather them together, get them into a room and say, “Now you're all encompassed.” The encompassment is spiritual encompassment and it works relative to different ones, certainly, who present themselves in our environment at different levels—participating in the attractive process. And there would be some indication of this, if that person actually came to you into your environment. Here's an opportunity of some kind, at least to find out, but you're not trying to drag someone into the Holy Place. Let's not ever do that. Let's leave them where they are functioning, in the field where they are. and offer what is possible for them to rise up where they are. And we work through individuals in this sense, but we begin to have a larger awareness, because our translation is more accurate of what is really happening everywhere. And we are capable of encompassing people everywhere at every level in the cycles of attraction. Those who are not yet moving in the cycles of attraction we can leave alone. And again we don't judge people. We let them prove it out.

And so we share this responsibility of abiding in the Holy Place, that we may offer what is necessary because we begin to be increasingly capable of making correct translation of what is actually present with us. The truth is true and all is well; unconquerable life prevails.

© emissaries of divine light