Clearing Vibrational Fields Of Action

Clearing  Vibrational  Fields  Of  Action

Uranda  October 9, 1947  100 Mile House, B.C.

It would be well for us to give some thought to the matter of clearing vibrational fields of action. Those who pioneer into any new country have to clear the land before putting up buildings and developing fields for the growing of such crops as may be essential. That process of clearing the land, widely recognized and applied, has not been seen as a significant indication of what properly takes place in consciousness and in the feeling realm in relationship to any new development of life. We have recognized that our work, and the activity of our ministry, is essentially a process of pioneering. We undertake a program which, in some of its aspects at least, has been tried by many different ones back through the centuries, and we have behind us a series of precedents for failure.

Many people, viewing the series of failures that have worked out in the past under various leaders and with various numbers of people in so many different times and places, would tend to feel that history gives evidence that it is foolish and futile to proceed in any such undertaking. Nevertheless, approaching it first from an outer standpoint, there is the old saying that “hope springs eternal in the human breast,” and we recognize that inherently within each individual who has any quality there is a recognition that the inner consciousness of potentiality, however vague, does not in the ordinary course of events find any true fulfilment in the life of the individual. Human beings everywhere, to the degree that they are honest with themselves, must acknowledge that inwardly they have a conviction that they could be more than they are.

This inner urge to something greater and higher in human beings is very much alive and very real in virtually all members of the human family. Individual concepts of what that fulfilment would be vary tremendously; nevertheless that urge is there, and the significance of that fact must not be overlooked. We have in this fact outer evidence that it is not foolish and futile to undertake a program which is designed to assist and to make possible an outworking of individual and collective fulfilment that will not only satisfy the individuals involved but will carry blessings and increased faith and confidence to others.

Almost invariably, human beings of quality who draw near to the end of the span of life that is commonly experienced on earth tend to look back with a certain amount of regret that a still greater fulfilment in life could not have been experienced. Some have complained that when they have reached old age, when they have garnered in enough knowledge and wisdom and understanding of life so that they could begin to live, the span of living ended. It is futile to look back to some earlier year. We have the line from the hand of the poet, “Of all sad words of tongue or pen, the saddest are these: It might have been.” But such looking back with regret is in vain.

No one can relive the past, and looking back prevents fulfilment in this present moment, and in fact it is a process of judging, because if the individual reaches a point of specific realization by means of which he is in position to move forward effectively in relationship to the present and the future, no one with any wisdom or understanding would dare suggest that he should have come by some other course or that he should have done something differently in times past; for who can tell? He who has arrived at this present point in the cyclic outworking of things, he who has come to the point of realization where he knows something of the Way, the Truth and the Life, has reached that point by reason of the course by which he has come. And who can say he would have done so had he taken some other course which might, according to hindsight, appear to some to be the better way?

Let us not judge as to the past, but let us rather rejoice that by reason of the past we have come to this place and this time, to this hour and this opportunity. As we ourselves have come along the way and found an assurance of that relationship with Deity, we have found certain convictions growing in our hearts and minds, convictions as to Law and Principle and their application of individual function in service which, according to our view, have more meaning and are greater and more important than anything which the world can offer.

In this realization we find a point of orientation with respect to the wisdom of undertaking such a program as that in which we find ourselves; for there is a Spirit in man which, if he acknowledges it, as most human beings do in one fashion or another, declares that man has by some means, perhaps mysterious, a relationship with Deity. And all over the world, through all ages past, regardless of the fact that there was no outer means of communication of which historians are aware, there has been a recognition of Deity in some form of worship, some form of undertaking to establish a consciousness of relationship with Deity.

We do not anticipate failure in our program. We have the Precedent of Victory established by Jesus Christ, and our purpose is to let that Precedent of Victory be the key to fulfilment and accomplishment in this present ministry. I would say, for myself, that I would rather be associated with a great and noble experiment such as this, even though it should fail, than to have spent my life in any worldly undertaking according to worldly values, no matter what pinnacle of success I might have attained in such a sphere.

Recognizing these things, we have a conviction and assurance of fulfilment, an assurance that these stirrings and urgings from within the hearts of men and women are valid, established there because of man's relationship to Deity, that they might keep prodding man, no matter where he might go, no matter to what depths he might descend, no matter how he might try to hide himself or delude himself, no matter what hell he might create for himself, that man might know that God is there, and that so long as man shall live he might by reason of that prodding Spirit, unless he should kill it out with violence and thus commit the unpardonable sin, have an opportunity to turn again to the Father's House and, like the prodigal son, come Home.

Because so many have tried and failed means nothing to us, except that we take note of the reasons why they failed, that we ourselves might avoid the pitfalls into which they fell. Because there is an urge to fulfilment we have the conviction that there is a Way by which that urge may have meaning, that fulfilment is possible. With the courage that is born of such conviction, with the assurance and the daring that comes in placing one's all upon the altar in such a noble experiment, we have undertaken those processes of pioneering which I mentioned earlier.

Those of us who have been walking in the vanguard of the great procession that follows after have recognized that we have come to the Promised Land, that it is not a matter of journeying to some place geographically so much as it is a finding of that reality which is everywhere present. So it is that our colonization is a matter of convenience in Unit movement toward fulfilment rather than any idea that some particular point geographically is the Promised Land; because to us the Promised Land includes the whole earth. Since we are already in the Promised Land, then it is obvious that there must be clearing before there can be building. There must be clearing of the fields before the Father's grain may be gathered into His barns.

The processes of training that are required in the Third Sacred School lead first to the conviction that one is in the Promised Land and that the Kingdom of Heaven is at hand. And then the next phase of training and instruction relates to the transferring of one's functions in life from the old order of function in the outer world, according to the outer world pattern, to a function in the Kingdom that is at hand. Such a change does not necessarily indicate a geographical movement, for in the place where one is one may leave the old order of things and move into the Promised Land and become a Citizen of the Kingdom that is at hand.

Human beings, having been conditioned by things of the outer world through these many centuries, and being traditionally bound by limitations of every kind would not know what to do with true freedom if it were given to them all at once. They have been slaves so long, bound in prisons in the dark so long, that the transfer from the old to the new must of necessity take place gradually and step by step; for those who remain faithful and true and show that they are willing to leave the prison cages behind, that they are willing to leave the supposed security of the slave, have first at one point and then at another, first at one level and then at another, a process of clearing away all the debris of the old order, that the beginnings of the new may appear.

The serpent has through these many thousands of years maintained supremacy by advocating the lie that true security is found only in slavery. The mass of human beings is convinced that true security can be found only in slavery, and most changes of government in the world are merely changes from one particular brand of slavery to another, and we have the picture in the world scene of many different advocates of many different types of slavery, each claiming as loudly as possible that his particular brand of slavery is the only one that permits security. Then when the Prophet of the Lord appears upon the scene and points with upraised hand to the Promised Land, the serpent whispers, “Do not go forth, lest he make you a slave; here you have security. Who knows what dire fate awaits you if you should go to the Promised Land? Why, he would make you a slave.” The serpent knows the value of half a truth, because half a truth never sets anyone free but binds with stronger cords than a full-blown lie, for it is partially true.

But those who journey thither to the Promised Land find themselves bound with the Cords of Love in what, to dim vision from a distance, looks like slavery. But those who have never tasted it can never know the freedom that is there, the beauty and the joy, the wonder of being a member of the KING's Household. The serpent whispers, “But you could never again do as you please. Here, as my slave, after you fulfil the requirements which I lay upon you, you can do as you please.” But the serpent is a liar, and the prince of liars; for human beings who accept the slavery of the outer world, under any brand or name, can never truly do as they please. All they can do is to keep trying to do as they please, and the things they do, trying to do as they please, never bring the satisfactions essential to fulfilment. So such an one is scourged under the whip of unfulfilled desire, which drives the slave to desperation and to death.

No, he who comes into the Kingdom cannot in the human sense do as he pleases, but in the true sense he always does as he pleases, because he has learned to please to do what pleases God, and he would find no pleasure in doing that which does not please God. So he who truly comes into the Promised Land and becomes a Citizen of the Kingdom that is at hand always does as he pleases, because he pleases to do God's Will. So it is that the whisperings of the serpent are cast aside and the individual reaches a point where he is willing to let the land be cleared of old debris, so that he may share in the fulfilment signified in the word, “Behold, I make all things new.”

He who tries to carry his old baggage into the Kingdom is met at the border by One who says, “No, you cannot enter here with that; you must leave it behind”—and that is what some deluded ones call a test. Is it a test? Would one rather carry his old baggage and cling to the old debris than to enter into that land where the atmosphere is pure and where truth sets free? Human beings believe that when they get into the Promised Land they will not be able to get anything that will be half so good as the old, worn-out things that they try to drag along from the world of the unreal. They imagine that in the Promised Land there is nothing. They have listened to the propaganda of lies which the serpent has been spreading through the minds of human beings over the centuries.

So the clearing away of the old debris is not properly looked upon as a test. If it is a test, it is because the individual is still deluded with the serpent's lies; for he who listens to the Spirit of Truth knows that the old baggage to which human beings cling would be utterly useless in the Promised Land, even if it were allowed to enter—and it cannot enter! No matter how one may haggle or strive, no matter how any may argue or contend, the debris cannot cross the border, and he who insists on staying with the debris classifies himself as debris and cannot enter. So the land must be cleared, that the New Mansions of the Father's House may be erected and come into manifestation, and so that the fields of wheat may be planted whereby all who will may eat of the Bread of Life.

Human minds have become so dulled in perception in the world of the unreal that they very often imagine that some unreal thing is the genuine article. Human beings are so accustomed to accepting lead bricks as being gold that it takes training and a development of a deeper perception and a deeper understanding before the individual can clearly distinguish between the debris that cannot enter and the things of the Kingdom that belong in the Promised Land. So it is that the LORD provides for the earnest ones an opportunity of gradually letting the unreal be cleared away step-by-step, so that the new may begin to appear, until it shall be true in each one, “Behold, I create all things new.”

© emissaries of divine light