My Mind — Inner And Outer Phases
Uranda October 18, 1947 p.m. 100 Mile House, B.C.
“Wisdom is the active knowing of the One who knows.
Wisdom is the Active Essence of the Divine Mind of the Wonderful One.
In Wisdom there is no doubt or shadow of turning,
for in Wisdom is the conscious Knowledge of Eternal Realities,
coupled with the constant Radiance of Eternal Being.”
Uranda Seven Steps To The Temple Of Light
When we gather together it is always with a certain spirit of anticipation, and I am inclined to be conscious of a sort of quiet expectation in myself, not exactly a questioning and yet in a sense a wondering as to what the hour will bring forth. This point has value in relationship to the correctness of attitude in relationship to the correct living of life in reality. If the mind questions too vigorously and does not just rest in quiet expectancy, it tends to break the currents and prevent the true manifestation of that which is divinely proffered. If the mind tries to arbitrarily determine what shall appear, a certain form in the outer sense may be brought forth, but it will be lifeless, or virtually so—a meaningless thing, brought forth with labor, that would have to be maintained with labor.
In the beginning, when man first began eating of the forbidden tree, God told man that he would have to labor to bring forth his bread by the sweat of his brow. God pointed out to man that, as long as man insisted on producing dead forms through self-active function, man would have to maintain those forms through continued labor. Anything that must be brought forth by labor, in the sense of self-activity, must be maintained in the same fashion. Gradually our activity is becoming a true expression of the inspiration of the spirit, so that the work involved, although it may at times be rigorous, is not a labor but a joyous activity in the realization of accomplishment, of bringing forth something that is alive, something that has meaning. More and more the idea of laboring to get is disappearing, and there is a consciousness that that which is brought forth in the spirit is alive, and one does not need to labor, in the worldly sense, to maintain its existence.
Constructive work is something in which Divine Men and Women properly rejoice. Life must be active in order to have meaning. God Himself is a Creator. He accomplishes things, brings forth things necessary to the fulfilment of His creation. If we are of God, in the true sense, then we share in that creative activity. This may be properly called Divine Work, but it ceases to be labor, or sweat of the brow, or the type of work that is done in the world under compulsion of some kind. Work that is done because one has to do it for fear of getting fired, or merely to maintain a place to sleep and provide something to eat, is indeed labor. When we cease bringing forth in labor according to the knowledge of good and evil, which is utilized by the human mind, when we begin to let the spirit flow through us in that activity which is required of us, that which comes forth through our function is alive and vigorous.
As yet it is but a tiny plant, but it is growing, and it is not by the sweat of the brow that it has been brought forth, nor can it be maintained by the sweat of the brow. It is a form in which life is, and it grows of its own nature. There had to be a beginning point, a practical application whereby function in its real and unreal aspects might be perceived, so that human beings might learn to function, to work, according to the reality of Divine Men and Women, to share in the creative expression of God on earth.
Our sharing thus far has been but a drop in the bucket—yea less, but a drop in the ocean; nevertheless, it is there, it is real, and gradually the spirit of creative function is beginning to permeate what we do, so that activity is not work to which one is driven as if one were a slave, but it is creative expression in which one participates freely, naturally and with joy because it is of God. Then the mind becomes stilled; the mind ceases trying to question as to just how each little point shall work out in the future. The mind begins to prove its trust in God by being willing to let God determine the details of the outworking Plan in its day-by-day development.
There comes, in each one, a quiet expectation in relationship to each unfolding in each new day. As the members of the Body come to know that the expression of reality is of God, the true spirit and nature of trust becomes evident. The mind does not try to pre-determine in advance just what forms shall manifest, and how, for it knows that if it did determine the nature of the form, and if the form were brought into manifestation, it would have been developed by the sweat of the brow, and it would be dead, and only by the sweat of the brow could it be maintained.
This is of God—and so our labors are labors of love, and our activity is practice in the art of Divine Function, letting God express on earth, so that, step by step, each one may become conscious of the spirit of Divine Manhood and Divine Womanhood. The mind does not need to know always in advance just what and how and when and where.
My mind never demands to know. When a focalization of responsibility makes it necessary for my mind to know, my mind knows that it will know. Those focalizations of responsibility come into manifestation in a given moment because they are the vibrational fore-runners of specific outworkings, so that in that sense I may, with the proper ones, consider exactly what shall be done in relationship to certain developments that may rest in the future as yet, insofar as the outworking is concerned; but the vibrational focalization of that has come within the range of my responsibility in the moment before I myself know, and my mind is not concerned about knowing until that appointed season. There may be the quiet expectancy, but there are no rash speculations in my mind.
Sometimes questions have been such that I could not answer them without speculation and I have told you frankly that I do not care to speculate. When I speak, I like to know what I am talking about, and I cannot know what I am talking about until the essential vibrations become focalized and the current established so that the Inner and the outer have an opportunity of blending in that Current. Sometimes individuals who considered themselves to be worldly wise have thought that my function after this manner was very short-sighted and that I was merely an undependable opportunist, moving forward without any particular plan.
There is a Plan. I know what that Plan is—its Pattern in reality is not at all obscure to me; but I have a very definite responsibility with respect to letting that Divine Plan come into practical manifestation in the earth. The determination of the methods used to that end, as long as they are in harmony with the principles of reality, rests entirely with me, and those who work with me.
I would like to remind you that I never say that the Lord directed me to do thus and so, unless I may make some such reference in relationship to my basic Commission on earth. I never tell you, “Well, the Lord directed me to do this or that”, and I never say, “I will have to wait until the Lord tells me what to do.” If I felt, for a moment, that I, as a human being, had to carry out God's orders I would feel one of two ways: either, with some recognition of the true facts, that it would be an impossible undertaking; or if I failed to recognize those facts and was arrogant enough to think I could do it, I would be setting myself up to be as God. “O yes, God tells me what to do, but I do it; I am the one who accomplishes all these things; just look at me.” That, to my mind, would be insufferable arrogance. No, that is not the Way. My mind knows better.
When I speak of my mind in this sense, of course, I have reference to the outer manifestation of my mind, that consciousness that is utilized to spread the butter on my bread or lift a spoonful of soup to my lips, that consciousness that makes possible intelligent and effective function in putting on my shoes in the morning. It has certain definite responsibilities which one may say are properly of that outer mind; but it has learned never to try to dictate as to what shall or shall not be, never to be overly concerned. Why? Because my mind, in the Inner sense, will come into play when and as needed at the appropriate time—not before, but at the appropriate time. The outer aspect of my mind must be content to wait until then, when the Inner aspect of my mind will function. This does not mean that I have two minds; I have only One Mind; but the level of mind which is utilized is in accordance with the necessities of the occasion.
The depths of my Inner mind are not called into play when the surface of the outer mind is a sufficient focus of mind to enable me to turn the page in the book that I am reading. It is that same surface expression of the outer mind that is working when I take my place with you in a group such as this. I sit down with you here; my outer mind has not been questioning or struggling about what the expression will be. That is the outer aspect of my mind. It, like the outer aspect of your mind, has been content to wait. It has a quiet expectancy as to what shall appear, and the Inner aspects of my mind begin to function according to the vibrations and focalizations of the occasion, and the outer aspects of my mind convey that expression into outer form—and you hear the sound of my voice.
As I sit here talking to you, you do not have the feeling that I am laboring by the sweat of my brow. You know that I have not spent half the week preceding writing out and rehearsing a sermon. It is not a form that is brought forth in such fashion as the world knows, and when it appears it is not a dead thing that I have labored to bring forth, nor do I have to continue to labor to make it be a living thing. You have proven in your own expression that you can pick up service papers that were written a year ago, or five years ago, whether I have paid any attention to them since or not, and they are not dead things. You find them living expressions of Truth. I have not had to labor to keep them alive, because they are alive. They are not just existing, because they are of God. If I had been trying to make myself as God, utilizing the knowledge of good and evil, the forms brought forth would have been dead and dreary things filled with contradictions, filled with constant changes.
I have been accused of not following given patterns. People have said I jump around too much. They wanted me to outline some fixed pattern and then hold to it in what they conceived to be an orderly course. It would be just as sensible as reaching the entrance into Fraser Canyon, fixing a course due west, and driving straight ahead. One would not get very far—except down, until he hit bottom. I would rather follow the winding course of the road without belligerently objecting to the curves and, in season, emerging at the lower end of the canyon, I would find some straightaway stretches of highway. What is the orderly course? It is the course that fills the need of the moment according to the reality of the moment. Eternity is the thing that determines the order as far as I am concerned.
And so, the mind becomes stilled, and yet it is alert, it is active without being noisy. The well-trained surface, or outer, phase of the mind should not, properly, distract itself. When the outer surface of the mind tries to figure out things according to goods and evils it invariably gets beyond its depth and distracts itself; and then, because it cannot figure things out logically, it calls upon the imagination, and imagination begins to function, feeling reactions begin to appear, and a whole chain of self-active function that is destructive and disturbing is made manifest. The blessings that should have been coming through during those hours of distraction have been tossed away as if they were nothing, and the individual has only worn himself out, to no end. He has labored with the sweat of his brow, he has labored to bring forth a mountain and he produced a mouse.
The mind of Divine Men and Women does not so function. The outer phase of the mind has certain definite responsibilities in relationship to alertness, perception, and in relationship to commonplace functions which do not require that the Inner phases of the mind should give them consideration;. But when that outer phase takes care of some commonplace thing, it is not doing it in a sense of separateness from the Divine. Man was created to be a means by which God could express on earth, and when the Inner phases of the mind come into play, the outer phases are still the channel of manifest expression. It is One Mind, and in that Oneness all things needful in their appointed seasons are brought forth.
In the state of Divine Manhood and Womanhood the outer phases of the mind have learned not to jump to conclusions. Such a mind knows the value of words. I wonder—suppose, for one solid day, one full twenty-four hour period, the full creative current was turned through your words, what would happen if you walked up to someone and said, “O you are sick aren't you?” Forthwith that person would be sick. You notice someone else and say, “O you are not well this morning, are you?” And forthwith that person would not be well. The creative Current that is flowing through us, be it great or small, is flowing through our words. If all of your words had carried the full creative current during the last twenty-four hours, do you think we would be sitting here peacefully now? I do not. This place would have been turned into a hell. God is indeed merciful that He has so arranged the Laws of Being that those words which are not according to the Laws of Reality, which do not spring from the Inner phases of the mind, carry very little if any, Current of meaning. But then that is what determines the meaningfulness of the individual's life, and he wonders why he does not mean any more than he does.
Thoughts and words and deeds, yea and feelings, are channels of our life expression. Have your feelings been so pure in the last twenty-four hours that the power of God could have manifested through them in power, in force, that they might all come to culmination to His Glory and to the blessing of the children of men? If not, you can be thankful that the Law so works that that power was denied the channels of your feeling. Nevertheless, there was some influence. Something of a Current was moving, be it great or small; so with thoughts and words and actions.
Man is supposed to be a channel for Divine expression on earth. When a man is such a channel, he is a manifestation of Divine Manhood. When a woman is such a channel, she is a manifestation of Divine Womanhood. If one wishes to let the Father's Will be done on earth as it is in Heaven, one should learn not to speak unless one be willing that his words should find fulfilment.
He whose speech is untrustworthy cannot be entrusted with power; he whose feelings are untrustworthy cannot be trusted with responsibility; he whose thoughts are untrustworthy cannot be depended upon to see the facts and find the correct solution of problems; he whose actions are untrustworthy cannot be depended upon to do the Will of God on earth.
The mind of Divine Men and Women, in its outer aspects, never tries to find out anything to satisfy its own curiosity just to please itself. The mind finds that when it is alert to this present moment and to that which is unfolding in this present moment, it must be functioning to a goodly capacity, to a high degree in perfection, not to let some of the passing show get away. And so the mind has to be trained in its outer aspects to be alert to see, but the outer aspect of the mind never tries to conclude anything; it never tries to figure out anything; it never tries to decide anything; it never demands to know anything. It would not dare to question the Inner Reality of Being, either to satisfy its own curiosity or to pre-determine just what the outworking shall be, for any reason whatsoever.
The mind of Divine Man and Divine Woman, in its outer aspects, knows that it will know in season and it is content to do that which it is supposed to do, so that it is not trying, like a naughty child, to do what it is not supposed to do. Self-active minds throw away blessings day by day; and they become aware of the loss, but being burned apparently impresses them not one whit, for tomorrow the self-active minds do the same thing over again.
Only when the individual is willing to obey the First Commandment and to recognize, “Thou shalt have no other gods before me”, can it begin to know the true wonders of letting that which is of God come forth into the earth. The outer phase of the mind is so alert to that for which it is responsible in the outer sense, and so interested in that which is of God and is coming forth into manifestation through itself, that it would deem moments used in self-activity as worse than wasted. That does not mean that the outer phases of the mind are not given opportunity to rest or to relax. God is not a hard taskmaster. His yoke is easy and His burden is light, but that mind which was in Christ Jesus is the mind which works, in all of its aspects, according to the focalizations of the moment in reality in relationship to the needs that appear, to the degree that the response to reality allows the expression to be of God.
Divine Man is supposed to be the point of union between heaven and earth. Except there be Divine Men and Women through whom the expression of God can come into the earth, the earth cannot know God. Our responsibilities are great, but we do not have to fulfil them in human strength. Only as we let the expression be of God, so that the Word of God can flow through our lips, the Creative Acts of God can manifest through our hands; the Thoughts of God can work through our minds; and the Feelings of God can be at home in our hearts—only then, and to that degree, can heaven and earth be One.
There are different kinds of silences. There is a certain type of silence that manifests at certain times in the unreal world that is a vacant silence. But silences in the currents of reality are pregnant with meaning. They are peaceful, enjoyable and constructive, and there comes a realization that each moment is pregnant with a meaning peculiar to itself. An understanding of that aliveness of the moment comes as an individual develops an awareness of the vibrational currents focalized in the moment. In each moment there are—to use a relative term to illustrate only—hundreds of vibrations focalized. Some of those vibrations are as yet dormant; some of them have just begun to develop; they have just been impregnated with the Currents of Life, as it were.
Others are well developed, but they are still not brought to a focus of specific manifestation in relationship to the moment. There may be a little care that needs to be given to them now and again, but primarily they are left alone. If one starts struggling with a pregnant vibration, trying to make it bring forth, he invariably produces an abortion.
In each moment there are certain vibrations that have reached the point of being delivered, vibrations that have come to fruitage. Those are the vibrations that properly require our attention in each given moment. They are the ones that make the moment pregnant with meaning. It is not a haphazard plucking at vibrations, as it were, that allows the true expression of life on earth. Merely because a certain vibration is focalized in the present moment, so that it can be seen and recognized, does not mean that you need to do something about it necessarily. It may mean that you should leave it alone, no matter how clearly you can see it. There are always enough vibrations maturing in each moment so that you can function correctly, constructively, and find ample opportunity for creative participation in the Work of God.
But if one were to sit down at a piano and haphazardly strike the keys, it would not be music; it would merely be noise. This gives a key to an understanding of what I call noisy minds. Noisy minds have not yet learned how to recognize the vibrations that are focalized at the moment; they have not yet learned how to work with those vibrations that are ready to be delivered in the moment. Many times vibrations that are alive, ready to be delivered, are ignored, so that there is a still-birth, as it were, and while the individual was ignoring what he should have been taking care of, he was struggling with some vibration which may have been pregnant and well along toward delivery but not yet ready, and he brought forth an abortion. So the fulfilment in both instances was destroyed. If one struggles with a vibration that is not yet impregnated with life, he cannot, generally speaking, hurt it very much. Sometimes it happens, but it has to be rather extreme.
But the greatest danger in that folly is with respect to what he should be taking care of and is not, because he is struggling with something else. So, of the many vibrations which may be seen and focalized in any given moment, some are to be ignored, except in perhaps noting that they are there, watched over to some degree, any needed care given. But the ones that are ready to be delivered are the ones that should receive primary attention. Such function allows the Music of Life to begin to appear and allows the human being to experience the Rhythms of Being. His mind ceases being noisy and he lets that which is of God come forth.
Mystery Of God Uranda April 11, 1953
First Three-And-One-Half Of Seven Steps Of Restoration Uranda April 12, 1953 am
The Accuser Cast Down Uranda April 12, 1953 pm
Revelation Uranda April 13, 1953
Basis Of Magic—Revelation Uranda June 4, 1953
Functional Factors In Heavenly Magic Uranda June 9, 1953 a.m.
Seven Spirits—Mind Uranda June 10, 1953 a.m.
Cosmic Mind Uranda June 11, 1953 a.m.
© emissaries of divine light
