Seven-Dimensional World—Seven-Dimensional Identity

Seven-Dimensional  World — Seven-Dimensional  Identity

Martin Cecil  August 24, 1969

In our service yesterday evening, the two men who conducted it spoke of the story about the twelve spies who were sent by Moses into the land of Canaan shortly after the children of Israel had come out of Egypt. Ten of those spies, when they returned, brought one kind of report and two brought another. [greatcosmicstory.blogspot.com/joshua-and-caleb.html] They had all seen the same thing, but their attitudes toward what they had seen were different. Perhaps the numbers involved in the two classifications of attitude have some significance. Ten of the spies who observed the land placed particular emphasis upon the number of enemies that were the inhabitants of the land. They saw that it was a goodly land, but there were all kinds of enemies—in their view. The other two apparently hardly noticed the enemies, if there were any, recognizing the wonder, the beauty, of the land itself.

We're equipped with some facilities of perception; they're usually referred to as the physical senses. Traditionally we are supposed to have five of these; and you will notice that there were ten spies, which is double five. There are two aspects to these senses with which we're equipped. First of all they bring to us in various ways vibrational impulses of different sorts. These impulses are conveyed to their respective centers in the brain and there they are interpreted, so that what is brought by the senses into the body is translated into some sort of familiar classification by the mind, and the object is clothed with this translation. For instance, to my left here you may observe something that probably all of us would call an altar. Some sort of an impact penetrated our eyes when we looked at it, and certain impulses were conveyed over the optic nerve presumably, to the part of the brain involved in the process, and we translated in our own consciousness these vibratory impulses into something that we describe by the word “altar.” Someone else, who is not familiar with altars might look at this object here and translate it in some other way. He might say that is a model of a Lemurian ship or a special type of intergalactic spacecraft.

There are two factors, then, obviously present in relationship to this function of observation. There are the vibratory elements themselves, which penetrate through the doors of our senses. Presumably these, barring any distortion in the senses, in the receptors, would be the same for all of us, but our translations of these vibratory patterns might be as many as there are people present. So something comes from the object of observation and we return something to that object of observation. The vibratory impact came from this altar into our eyes, followed through the channels, and we returned to this object the classification of “altar.” So we can see there are two aspects, which would make the double five.

However there is also a double one. There were two additional spies, you may recall, whose observation of the same thing that was seen by the other ten engendered a different attitude, a different viewpoint, a different understanding. This double one relates to our capacity for what may be called spiritual discernment. There is a statement made that “spiritual things must be spiritually discerned.” Maybe we have begun to come to the realization that there is nothing that we may observe which is not in fact spiritual. The interpretation, or the translation, we have made of what we have observed may place it in some other category. We say that something is material as opposed to spiritual, but the fact of the matter is that we have merely interpreted something which is actually spiritual to be what we call material. This is the identity we have given to the particular object. Some things we are inclined to say are definitely material, while other things we may deem to be spiritual; but fundamentally everything stems from one source and is in fact consequently of one nature. There is no real division. The division is an artificial one, created by human minds functioning on the basis of what is portrayed by the ten spies, who saw enemies everywhere.

This is the tendency of human consciousness, isn't it? Human beings see enemies everywhere. It is imagined that life is a battle. Well it couldn't be a battle if we didn't have someone to battle, so there must be enemies on every hand to maintain the battle lines. So here is a view common to mankind in general, which correlates with the attitude and viewpoint of the ten spies. They could see that it was a pretty good land all right, indeed flowing with milk and honey, as they put it; but it was a tough nut to crack! Why? Well because of all the enemies. The human approach to the world which they have made on earth is after this fashion, isn't it? Man is an aggressor. He thinks he has to be, because he sees so many enemies. He overlooks the report brought by the two spies, which provides a different awareness of what the real state of affairs is.

Here we see the dividing line between a person who functions simply from the standpoint of a false human identity and the one who functions from the standpoint of a beginning consciousness of a true, divine identity. The two spies, who represent the positive and negative aspects of Divine Being, are one. There is one true identity, which is capable of receiving the awareness of the vibratory patterns into consciousness and of translating the nature of those vibratory patterns correctly. These are the two aspects of one thing, one true identity, which is capable of functioning on this basis.

Now the five physical senses are useful simply in the conveyance of information, but the information shouldn't stop at the level of a false identity and immediately be reflected back on the basis of the false interpretation by that false identity. The information should carry through to the level represented by the two spies, who would return a translation which was true to the truth, and this would then be extended through the senses to the objects of observation so that they would be seen for what they really are. If we begin to understand the mechanics, we might say, of this process, we can see that human beings have constantly been short-circuiting the process; it never penetrates beyond the level of the physical senses. Everything is looked at as though it were three-dimensional. Now this is our common viewpoint, isn't it? If we think of the three dimensions as being length, breadth and height, this is the way we see things in our environment. If we assume that there are only three dimensions and we translate everything we see on this basis, when in fact there are more than three dimensions, we will interpret falsely. And this is exactly what human beings have been doing, because we really live in a seven-dimensional world.

I suppose we could illustrate by considering a person who had been living all his life in a room. All he knew was what was contained in that room; that was all he was capable of seeing—the walls were opaque; he couldn't see out—so his whole life would be conditioned by what he was capable of observing in the room. He might, if he was imaginative, come to the conclusion that there should be something beyond the walls of the room, but he wouldn't know what it was. So in order to satisfy his imagination he would have to build some sort of a picture, and the picture he would build of what might possibly be beyond the walls of the room would be based in his observations of what was in the room. However, we know that what is in a room, generally speaking, could hardly include an understanding of everything that is beyond or outside of that room. He might eventually discover that there is a door in the wall and how to open it, and go out of that room into the world, as we call it, out onto the surface of the earth here.

This illustration relates to all of us. We would suddenly become aware of the vast expanse outside, many things that were not contained in the room, and immediately begin to see that our translation of things on the basis of our limited viewpoint of what was in the room was a very distorted state of affairs. We didn't understand anything very much, and no matter how diligent we might have been while in the room in examining all the things that were there, developing means of deeper examination, we would still be at a loss when we came out of the room. We would, I am sure, be immediately convinced that we didn't know anything very much. And it might be that, coming out of the room and discovering this vast world round about, we would want to scurry back into the room, because we felt at home there at least, and thought we understood things, and it was safer! This has been the tendency of human beings, because the fact of the matter is that we do live in a seven-dimensional world. We must be extremely limited—our outlook, our understanding, must be extremely distorted, if we assume that three dimensions is sufficient to give us all the understanding necessary.

Considering these three dimensions in a little different way, we speak of the Negative Triune World—this external world of which we have some awareness. We find ourselves tending to identify ourselves as a negative triune person. This is more or less automatic if we only have a consciousness of three dimensions. Of course immediately we should recognize that the fact that we may only have a consciousness of three dimensions doesn't mean that there couldn't be any more; it simply means that our consciousness is limited.

It is important, as we have recognized, to emerge out of the three-dimensional consciousness of self, so that we do not assume that all we amount to as individuals is a physical form—obviously this must somehow be a part of it; this is one dimension—nor that we are simply a mental entity of some kind, nor that we are just some sort of a spiritual-expression self; for it is true of human beings, although it may be covered up a good deal as the years roll by, that there is a sense within all of us of the reality of rightness, that somehow or other we can be something right. This relates to a spiritual-expression capacity, rather elementary in most but there as long as there is some sort of compulsion toward being what we somehow inherently know we should be. Young people are perhaps more keenly aware in this regard. The oldsters tend to give it up after a while as being imaginary. What they're doing is selling themselves out, because it isn't imaginary; it relates to a reality. So we see that as long as human beings are limited to this three-dimensional state, they don't really understand anything; they don't understand any more of the real world than the individual who has spent his life in one room would understand everything that is outside of that room, or even what is inside the room.

Most of you will recognize that I am speaking about an emergence into what we have spoken of as the Fourth Creative Day, which begins to associate the individual with a new sense of identity. Now all these things are most remarkably outlined in the Bible. As much as human beings have studied this Book, because they were trying to see everything on the basis of a three-dimensional world they didn't comprehend a great deal. They didn't really see what it was that was provided. While perhaps this Book is not the only place on earth where the provision was made, it is an outstanding one, perhaps the outstanding one. We have just taken note of something in relationship to the story concerning the children of Israel and these spies. We see that it is very pertinent to our own experience, pertinent to what is needful from the standpoint of mankind as a whole. And yet it hasn't really been seen.

Another most remarkable outline is contained in the Book of Revelation. This has been a complete mystery to most, and many have decided that it didn't really mean anything. But it does. It does when we begin to look at it from the standpoint of a seven-dimensional world. This point is very much emphasized in the Book of Revelation. There are a great number of sevens, patterns of seven, contained in the outline, which should indicate that there must be some significance to this matter of seven. We are consciously aware, to some degree, of three of these seven, but have almost totally ignored the other four. How foolish to imagine that we could understand what is actually so, when we only take three out of seven factors into account. And we don't take those three wholly into account either. Yet human beings try so manfully, as they think of it, to operate a seven-dimensional world as though it were a three-dimensional world. Nothing but confusion, chaos, could possibly result, and it has.

Recently in our meditations we were considering a passage from the First Chapter of the Book of Revelation. This passage emphasized the importance of turning to see what is behind us. This indicates that we must turn away from what is presently in front of us. When this suggestion is made to human beings they usually say, “Well how can I do that? That would be totally impractical.” It does require, actually, that the almost total attention that human beings pay to what they think of as the three-dimensional world should be withdrawn from it.  Obviously, if there has been this intensity of concentration centered in a three-dimensional world when it is really a seven-dimensional world, a state of unbalance will have been produced. As long as that concentration continues in that area the unbalance must continue. So the first thing to do is to take the concentration out of that area. The relatedness that has been known with respect to the other four levels of being has been virtually nil. Therefore, in order to restore a balance, the relatedness to the three-dimensional pattern must become virtually nil too, so that we have a balanced starting point from which there may be expansion. It is this business of becoming seemingly nothing that disturbs people, because they have built themselves up in this three-dimensional world to believe that they really are something. It isn't true, but they firmly believe it and consequently there is a great reluctance to let this fiction be dissolved. Of course to them it doesn't appear as though it is a fiction.

But you have all recognized something of these principles in your own experience. It is necessary to move out of the three-dimensional experience, as human beings have known it, because that is an unbalanced, false, untrue state. So there has to be a gradual relinquishment of all this false-ego baggage which has been acquired in this endeavor to function in a three-dimensional world which doesn't really exist. The three-dimensional world doesn't exist apart from the other four dimensions. So the three-dimensional world, looked at as though it were an entity in itself, just simply isn't. It is part of a seven-dimensional world. We only begin to understand, to comprehend, what it is all about to the extent that we ourselves begin to be re-associated in identity with the seven-dimensional world. This relates to the matter of going to heaven. Human beings locked up in their little room have imagined that heaven was outside of the room and that they had to get out of the room to get to heaven, as though what was outside of the room had no relatedness to what was inside of the room. We have come to the awareness that heaven and earth are, in fact, one. It is, in fact, a seven-dimensional world, not a three-dimensional world. So we are liable to find ourselves in a complete state of futility and frustration if we insist upon trying to live in a three-dimensional world that doesn't exist. It only exists in the consciousness of human beings, not in reality.

So the first step necessary is to withdraw our attention from the three-dimensional imaginary world. Now there may be something true about this three-dimensional world when we see it from the standpoint of the seven-dimensional world, but as long as we see it only as a three-dimensional world it has no reality. What we see is false—false partly because it is quite incomplete. A human body requires all its parts in place, all its systems working. No one would be so foolish as to imagine, looking at a foot, that that was everything there was to the body. Such a view would be ridiculous. And if we imagine that we could understand what the body was, what the purpose of the physical body on earth would be, simply by examining the foot, we would be extremely foolish. We see that this business of laboriously building things with the human intellect is a waste of time.

So there is the necessity to turn to see something, to come into the awareness of the fact that it is a seven-dimensional world. This is one of the first things that was discovered by John when he turned to see the Voice that spoke with him. He saw seven golden candlesticks. He became aware of something with respect to a seven-dimensional world—he was seeking to portray the fact that we live in a seven-dimensional world, and in the initial turning we become aware of it. Well isn't this something of which we have begun to become aware? maybe not yet in adequate experience. But first of all we need to turn to see the Voice, to begin to recognize that all our eggs shouldn't be in a three-dimensional basket.

Now this is a mystery, as the whole Book of Revelation has been a mystery, not because it needs to remain a mystery but because human beings have been so ignorant, so uncomprehending of anything, really. They build up great theories and ideas and concepts about what is contained in their little room where they live, their little three-dimensional room. And if one has an all-encompassing comprehension of what is in this little room, well one is really something in man's world. But it doesn't actually mean anything, because it's completely unrelated to what is beyond the room. And the fact of the matter is, the truth is, that all things are related, whether man has recognized it or not. Heaven and earth are one. It is a seven-dimensional world. Whether we see it as being so, whether we like it or not, or anything else, that's the way it is. So we need to become aware of the fact, to start with, even though we may not comprehend what that fact means. This is what is being portrayed in the 1st chapter of the Book of Revelation, when John turned to see the Voice that spoke with him. And being turned, he saw something: seven golden candlesticks, and in the midst of the seven, one like unto the Son of man. Here is a description of something on the basis of what was already known in the little three-dimensional world. How else could it be described by someone, and to someone, who had simply been involved in this limited pattern of the three-dimensional, unreal world?

So, turning to see the Voice, certain factors came into view relative to a seven-dimensional world, and something began to be seen as to how a control operated through this seven-dimensional world. This figure “like unto the Son of man” had seven stars in his right hand. Could that have something to do with focalization?—something that human beings object to so strenuously—a control pattern which coordinates the operation of the seven-dimensional world; not a haphazard thing, truly. If there has been something haphazard about man's experience it is simply because he has been living in this unreal three-dimensional world. If he leaves his imaginary three-dimensional world and comes into the real seven-dimensional world, then he will find that it is not haphazard. It just seems to be haphazard to man, the way things are, because of his own failure to experience a Seven-Dimensional Identity. He just has a three-dimensional identity.

There are seven dimensions, seven planes—this is the truth of the matter. Consequently there is some experience, whether it has been recognized as such by human beings or not, with respect to seven dimensions. This experience is outlined in the various messages that were given to the Angels of the Seven Churches, as they are called. Human beings, in a three-dimensional identity, trying to function in a seven-dimensional world, unconscious of the fact that it is a seven-dimensional world, obviously produce a state of unbalance, a state of distortion. The nature of the distortion is outlined somewhat in the messages to the churches. You will have noted that the message always begins by outlining something that is true—if a true identity is experienced, then it will be of this nature in relationship to this particular level of being—one of the seven.

Let me read just the beginning of one message here: “Unto the angel of the church of Ephesus write…” Who is the angel? The angel relates to the capacity to experience identity on this particular level indicated by the church. What is the nature of that identity? It may be either a true identity, a divine identity, or a false one. It will be a false one if the individual is functioning on the basis of a three-dimensional world. If he is functioning on the basis of a seven-dimensional world it will be a true identity, and both types of identity are here described.

“Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks.” Here is the nature of the true identity as related to this particular level.

Now here comes something with respect to the false identity—words of encouragement, mind you: “I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted.” This is an outline of human function, isn't it? Good people. “Nevertheless I have somewhat against thee, because thou hast left thy first love.” And what is that first love? The true identity.

Here we see outlined a picture of human beings trying to improve themselves, for one thing, doing their good works in spite of the enemy. The enemy may be characterized by a name—the devil, for instance—or by other things, which become the very devil to human beings! How good people have to struggle against all these enemies! Oh it's tough—and quite unnecessary, because it would all be dissipated if the first love were just remembered; in other words, if there were a willingness to return to the experience of a true Seven-Dimensional Identity instead of insisting upon an unreal three-dimensional identity, in relationship to which one has to struggle oh so hard—trying to bring a seven-dimensional world—the kingdom of God—into a three-dimensional world that doesn't exist. What an impossible task! Is it any wonder that people have failed? Is it any wonder that people feel so futile about it? There's no sense in trying to do the impossible.

These seven messages to the angels of the seven churches relate to this distinction between human beings trying to improve themselves, so that perhaps in the far-distant future they may become perfect, according to their concept of what it would mean to be perfect—that on the one hand, and on the other hand, being perfect now on the basis of experiencing, accepting, true identity now. “Be ye therefore perfect, even as your Father which is in heaven is perfect.” So there is the necessity of coming out of the experience that we have of identification in the three-dimensional world into a new experience of identity. Now we can go just so far in this imaginary three-dimensional world that doesn't exist in actual fact as such. But there is something real to be experienced by anyone who is willing to fulfil the requirements of that experience. The first requirement is to turn, to begin to be aware of something that hadn't been seen before in relationship to the real nature of things.

As we begin to recognize what has been the state of affairs in human experience, recognize its unreal nature, even though there obviously is something there, we may begin to be interested in finding out what it is that is there. As long as it is translated on the basis of the five senses, so that we put our interpretation right back onto the object which we have observed with the senses, we don't know what's there, because our interpretation is false; it's based on a three-dimensional world, and it isn't that.

But being willing to listen to the voice of the two spies, first of all we begin to become aware of the fact that maybe our idea of all these enemies in the land was not the fact of the matter at all. There were no enemies there until we became an enemy to something, on the basis of our translation of the idea. We make enemies. It can be interpreted in an entirely different way. We only have enemies to the extent that we impose upon people that classification. If we don't put that classification upon them they are not our enemies. From their standpoint we may seem to be their enemies, but that's their translation. Why should we accept their translation of the situation? In our translation we begin to see that there aren't any enemies—no enemies whatsoever. The instruction which our Master gave when He was on earth, “Love your enemies,” is a very practical one, because if you love an enemy he isn't an enemy. If you still classify him as an enemy and try to love him it doesn't work, does it? You can't love your enemy. He must become something else other than an enemy according to your classification of him, before you can love him.

Our world is created by us on the basis of the translations we make with respect to the things that come to us out of the world. We create the world around us constantly, and as long as we remain identified in the false three-dimensional world our translations will be false and we will think we live in a hostile world that is endeavoring to destroy us at every turn. This will be our translation of it, and on the basis of this translation we will find all kinds of things to back it up. Of course! We made it that way. But we can retranslate it—we can recreate it. We can make it into a different world, and this immediately brings it down to the individual and his responsibility. It's nobody else's responsibility. The sort of world in which a person lives is his own responsibility; he can't blame anyone else rightly. When we begin to translate on the basis of the two spies, we see the Promised Land, flowing with milk and honey—not an enemy in sight!

Oh that seems impossible to the human mind. “My heavens! Look what's going on in the world.” What world? The three-dimensional world that really doesn't exist anywhere but in the human consciousness. Why pay any attention to that? So we may begin to fulfil our role, which permits all things to be made new. Nobody can do it for us. God Himself can't do it for us! We, individually and collectively, have the responsibility. When we begin to see what the state of affairs has been, and we begin to recognize something with respect to what it really is, then surely this should inspire us to move unhesitatingly into the increased experience of the way things really are. But we can't do that without relinquishing our concepts, our ideas, our beliefs, our opinions, as to the way we think things have been. Only as we let all that go and accept the outlook, the identity, the viewpoint, of the angel may we begin to find the reality of God, the reality of ourselves, the reality of the creation, which is already here.

“The kingdom of heaven is at hand.” It has always been, but human beings were so immersed in their own nonsense that not only couldn't they see it but they were unwilling to see it. And while they droned on in their prayers, nobody would have anything to do with it. There was no indication of a real willingness that it should be so. No, we want our kingdom, we want our ways. We want to do what we want to do. We want to live our own lives. Ugh! What a despicable state. For heaven's sake let us be concerned with the truth—which includes the seven-dimensional world. And we may emerge into the consciousness of that seven-dimensional world as an actual experience, as we move into, or through, the Fourth Creative Day. The fourth connects three and three: the three that are above the fourth with the three that are below the fourth. It connects heaven and earth, and brings the experience of the reality of that oneness which is differentiated in the pattern of a seven-dimensional world. And we may share this experience.

Maybe the experience is like coming out of a room where one had been incarcerated all one's life, into the wide world outside it. Well just because you come out of the room doesn't mean you immediately understand the wide world around you. It may take a while to comprehend everything, possibly even eternity. So we have plenty of time. But there's not much time as long as we stay in the three-dimensional coffin. That's what it is, you know: a three-dimensional tomb. That's what it proves to be. But we may come out of it, and if we do, that proves that it wasn't a tomb; it proves that it was a womb. We may come out into the experience of the vast Cosmic Garden, in which we play our respective parts in true identity. Let us do this together.

© emissaries of divine light