Shekinah Magic #7 — Three Primary Levels Of Origination
YouTube Audio
Uranda June 24, 1953
We come to our GPC Servers Training Class of June 24, 1953. In our earlier class this morning you began to perceive certain vibrational factors through feeling or inner hearing or inner seeing, or more or less all together, and to the degree that you felt or perceived you have a deeper appreciation of the reality of the vibratory factors which are in use in Heavenly Magic—the reality of Heavenly Magic in action. And gradually, as you have been gaining some little awareness of Shekinah, you have begun to realize that all Heavenly Magic, even though it may manifest in an infinite variety of marvelous designs and patterns and beauties of form, Heavenly Magic always works within a basic pattern, without any exception—and if it is not within that basic pattern it is not Heavenly Magic. And you begin to see how these basic patterns are imposed one upon another from the Highest Focalization of Deity in the Cosmos, extending out through the entire Cosmos, so that this pattern of the Divine Design includes you where you are. There is a pattern in this Divine Design in relationship to every man, woman and child on the face of the earth, but how few there are who let it have meaning.
But this Kingdom of design and control, this Kingdom of power and glory, this Kingdom of the Shekinah Fire, and the Light that Glows, and the Cloud of Glory is at hand, actually at hand, all the time, within reach, available, to every person at all times, without exception—and this is that which the Master was teaching when He gave His Gospel: “The kingdom of heaven is at hand.” Once we begin to realize that it really is, that it actually is at hand, and we begin to have some kind of awareness of it, we find the way much easier.
To the human mind, with senses dulled, asleep or half awake, the words, “The kingdom of heaven is at hand” tend to mean almost nothing. It just sounds like words. But you are beginning to find that the Master actually knew what He was talking about and that the Kingdom of Heaven is at hand, now, that it has been every instant since man was first created and put in the Garden of God on earth; and you are beginning to sense something of the nature of that Kingdom—not too much as yet with respect to its delicate and intricate designs, but at least with respect to its basic principles, its basic factors. As this realization increases we have an increased opportunity to comprehend and appreciate many, many texts in the Bible, many things round about us, in nature and in the sky above, things near and far.
But now, let us for a few moments center our attention upon a continued meditation of the Master's words as recorded in the fourteenth chapter of John. In the thirteenth verse, for instance, we read: “And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son,” and it begins to mean something to you. “And whatsoever ye shall ask in Shekinah, that will Shekinah do, that the Father, the One Who Dwells in the Center of the Flame, may be glorified in the Son, in the outer manifestation of Shekinah, made manifest through form on earth.” And it begins to be something beautifully simple; and we begin to realize that the Master's words that the way is easy was true, and it is true today. The Way is indeed easy. And we begin to establish an attitude that does not deny the fact that the Way is easy.
Continually saying that it is easy is of small value, as long as human beings are convinced that it is hard, that they are going to have to struggle, that they are going to have to try, that they are going to have to go through a lot of miseries and difficulties. So, generally speaking, you have to let people struggle for at least a while, and they think they are doing something, so you must not disillusion them too fast. Let them imagine that they are doing something. Little children have to play games, make believe; and so let them struggle a bit, try a bit, have a little misery. Oh they would not be happy if they did not have a little misery. They just have to have some misery or they would not feel natural. So don’t expect them to leave their miseries behind too rapidly. They are at home with their miseries. When they have the joy of the Lord for a few minutes they are inclined to feel, “Well, that was lovely, but now I must get back home to my miseries so that I can begin to enjoy myself.” And you will see it over and over again and it will appear that the blessings you have offered have been tossed aside and treated as if they were meaningless. With some it will be so.
After our previous class I was wondering what the pattern of conversation would be in this class, with this group. It was interesting the things that the members of this group found to talk about after the class just preceding. Of course, I realize all those things were very important, and I cannot expect you to let your minds be centered in the pattern of meditation on that which I was presenting for too long. It would be too much of a strain on you. So I want to be considerate and you are perfectly free to choose your own topics of conversation during intermission. I wouldn’t want you to be under any strain. Get relaxed, and all the topics of conversation you use for relaxation are interesting—to you. It might hurt you to stay in it a little longer, to let it have form in you, in your minds and hearts. The point is you have to reach a point of accepting the idea of being at home in the things of God, accept the idea that you can let your mind meditate upon the lovely and the beautiful things without imagining that your mind is in a strain. And, of course, as long as you think it’s in a strain and it needs to relax, well then, of course, you had better relax. I wouldn’t want you to get too tense. And you’ll get used to that, seeing those whom you serve set it aside, leave it at the door as they go out of the room, while they go and give heed to the really important things of living.
“And whatsoever ye shall ask in Shekinah, that will Shekinah do, that the Father, the One Who Dwells in the Center of Shekinah, may be glorified in the manifestation of the form of Shekinah.And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in Shekinah, Shekinah will do it. If ye love me, keep my commandments.And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever.”
The Father is the One Who Dwells. The term the Father may be also used for the One Who Dwells and the manifestation of Shekinah around the One Who Dwells. But, when we are functioning in the outer sense in relationship to the One Who Dwells, we will have a particular place in the Shekinah Pattern from which we orient. That was true of the Master. When He made distinctions between “the Father and I,” although He emphasized over and over again that they were “one”, what did He mean? Was He talking any time about the physical form when He said, “I”? Not really. It was the means of manifestation, yes. But not about His body as such. It was the means of a manifestation of something else. And what was the level of His orientation?
We have recognized that the Shekinah Pattern is established first in the Centering of the One Who Dwells; and around the One Who Dwells the Shekinah Fire; and around the Fire the Shekinah Light that Glows; and around the Light the Shekinah Cloud of Glory. There is that which may have its point of orientation from any of these four levels, and they will still be Shekinah, they will still be the “Father”. But there are distinctions with respect to the levels of Shekinah, which gradually must begin to be clear to our consciousness, and expression from any of these levels may well be counted as expression from the Father.
But where the Master was making what appears as something of a distinction between the Father and Himself, what was that distinction? He, in the outer sense of expression, oriented in the Fire. He was the Lord of Love, so the distinctions which He emphasized in that regard do not suggest any separation, any lack of oneness, but the level of orientation for the expression. That which is to take form in the outer actually originates in the One Who Dwells but does not have the appearance of originating until it reaches the level of orientation. I am sure by your faces you all understand that. Let us explain it a little.
We have noted that the Centering is the One Who Dwells, the One to whom we may allude, properly, by the term “Father”, and if we use the term “Lord” that is the One to whom we do allude. Using the term “Father” it may or may not be. But the Lord in the Center of the Shekinah Pattern—and there is a Shekinah Pattern in relationship to every God Being or Lord, without any exception. That which is to originate in the sense of the outer originates in the sense of the inner in relationship, or in the One Who Dwells, or the Lord, but from the outer standpoint it has no appearance of beginning to originate there. The appearance of beginning to originate must be in one of the three levels of the Shekinah Pattern; that is, that which came through the One whom we speak of as Jesus, or the LORD of Lords, or our Master, whatever term—that which originated and came into manifestation through Him actually originated in the Lord, the One He was and is, but it did not have the appearance of originating there as far as the outer realm is concerned. It only has that appearance as far as the inner realm is concerned. As far as the outer realm is concerned that which manifested through Him always had the appearance of originating in the Fire, the Fire of Love.
Now, to illustrate, to the degree that you begin to see this principle in relationship to me, for instance, that which I present does not have the appearance of originating in the Fire, it does not have the appearance in the outer sense of originating in the Lord, although from the inner standpoint it does. But it must have a point of origination in relationship to outer form, and it is not at the level of the Fire where that which I present appears to originate. Why not? The Fire is back of it and you find there is Fire in it; but it does not originate there. Actually it originates in the Lord or God Being, comes through the Fire; but the point of focus, the point of orientation, the point of origination, as far as form in the outer is concerned, is in relationship to the Light That Glows. There is the Fire back of it. Then there is the pattern extending on out where the point of origin, insofar as manifestation is concerned, appears to be in the Cloud of Glory.
Now you must learn to work in relationship to originating vibrational factors in the Cloud of Glory before you can have very much consciousness of what is back of that. But you will see that insofar as manifestation is concerned, those things that do appear must originate in the Fire, in the Light that Glows, or in the Cloud of Glory, and that is the point where the thing originating will first begin to appear. However, there it will be in embryonic form. It will contain the essences and, for instance, appearing first in relationship to the Cloud of Glory, it will look like it is simply beginning there at the level of what we speak of as Life, or the Life of Shekinah. However, it will have back of it both the Light that Glows and the Fire; and the Fire and the Light that Glows will be present in the embryonic pattern of origin that appears in the Shekinah Cloud of Glory. Once you begin to see that you will not be feeling that if something originates in the Cloud of Glory that it is somehow separate from the Light that Glows, or the Fire, or the One Who Dwells. It is all connected up and it is one. But there are these three primary levels of origination in relationship to the creative processes by which things, in the realm of form, are made manifest.
It will be easier for you to begin to comprehend this if we relate it to the development of the form of the babe in the womb, and here we will begin to connect up with a subject which I suppose some of you have wondered about a little, something I have not talked about very much lately, and that is “pneumaplasm”. How does this all connect up, what happens, how is it? You will see that in order to help you to reach a point where you could begin to comprehend things spiritual, I worked from the physical outward to the point of pneumaplasm, and once I could convince you, or human beings on the face of the earth, that pneumaplasm was a reality, you could begin to see it and function in relationship to it, we had reached, as you will recall, the underside of the sea of glass, hadn't we? We had reached the underside of the sea of glass. But it did not show you what was on the other side, and we could not just go on through. We had to establish a vibratory pattern by reason of which you could begin to become aware of the principles of that which is on the other side of the sea of glass.
Now you will remember that in the description of the sea of glass, it is described as appearing to be flecked with flame, that is, to have spots of fire in it. And yet it was a sea of glass, clear as crystal. Well now, we must not assume that the Shekinah Cloud of Glory is pneumaplasm. It is not pneumaplasm, but this is the point where the two begin to come together, and it is by reason of pneumaplasm that you begin to see the reality of the Shekinah Cloud of Glory. The physical eye as such cannot see the Shekinah Cloud. It is impossible. The physical perception as such cannot ever see the Shekinah Cloud of Glory, except as the Shekinah Cloud of Glory begins to take form through pneumaplasm. Now, we recognize that it is our responsibility to generate the pneumaplasm. From the outer standpoint, we must provide the pneumaplasm. God is not going to arbitrarily make it be for us, and if the physical body of the individual is low on pneumaplasm there would be no way by which the Shekinah Cloud of Glory could even begin to take form.
Now we must be very careful to remember that the self-active patterns of black magic can seemingly duplicate the things of Heavenly Magic up to a point, so the individual may conceivably have visions or see things of various kinds, sometimes evil things and sometimes supposedly good things, without having the whole pattern in the true design. An outstanding illustration of this in relationship to the past is Martin Luther. Now Martin Luther had some pneumaplasm, it’s obvious, but from the standpoint of what he saw, the visions that he saw, what did he tend to see most? The devil. He was always seeing the devil, and fighting with the devil, and contending with the devil. Well, if you are fighting with the devil, you are subject to the devil. We have to recognize that in relationship to Martin Luther, even though it might tend to insult some people. We have to face the truth of it, because if Martin Luther had been functioning from the standpoint of Heavenly Magic in actual fact, he would not have been seeing the devil take form in his pneumaplasmic substance all the time; he would have been seeing Heavenly things; he would have been willing to accept the fact that the Kingdom of Heaven is at hand. And if he had had any real faith in God he would not have been afraid of the devil, and if he had not been afraid of the devil he would not have been fighting the devil. So, he did not have faith in God; he had faith in the devil, and consequently the pattern of vision was of the devil and not of God or the things of God.
When people start talking a great deal about all the things they see, about the visions they have had, and so on, I am inclined to take the attitude that it does not amount to very much, and in fact it does not. But there are those who have seen some things. They are not inclined to talk about it a lot. They might conceivably tell me about it, something like that, orin some cases those who are working closely with them in the vibratory field, and that’s all right, as long as we do not dissipate the vibratory factors involved. But, you can begin to perceive through vision. What is happening in such a case.
If there is a true response to the Center in relationship to the One Who Dwells, around the One Who Dwells is the Shekinah Fire, the Shekinah Light that Glows, and the Shekinah Cloud. By reason of response the pattern of pneumaplasm generated within the individual is lifted up so that it can touch or contact the Shekinah Cloud of Glory. Now, you will never contact the Fire first. You may not know it, you may not be aware of just how it works, but, in actual fact, no matter what the appearance is, the pneumaplasmic substance of your own being never contacts theFire first from the standpoint of Shekinah. Of course, there is the action of a Shekinah Pattern in your body, in actual fact, or you could not develop any pneumaplasm, you could not live, you would not be alive. But, moving from the outer toward the inner, the first contact is between pneumaplasm and the Shekinah Cloud of Glory. Once you begin to let your pneumaplasmic substance be the means by which the Shekinah Cloud of Glory has substance for manifestation, you begin to give the Shekinah Cloud of Glory a body, in other words, by letting it use your pneumaplasm—and it is not separating you from it, remember; it’s still a part of your own reality—then you have made the first initial start in letting Deity have your body for the manifestation of Deity.
Now we recognize that most people do not let Deity use their bodies and minds and hearts for the processes of revealing God or the things of God on earth. They are revealing hell or some of the things of hell, their miseries and their pet difficulties, and all the sorrows, and everything else—the things of hell. Their bodies are used to reveal on earth the forms of hell. But, the body and all of its capacities is supposed to be the means of revealing God and the things of God.
So the first step is made manifest as the Cloud of Glory begins to have body through the pneumaplasm of your own being. And then, after that is an established fact, the vibratory factors that we speak of as mind, conscious and subconscious, come into play in relationship to the Light that Glows, and the Light that Glows begins to have a relatedness to the vibratory factors of your capacity of mind, after your pneumaplasmic substance begins to be, or provide, a body for the Shekinah Cloud of Glory. And then, after the reality of relatedness has been established between your capacities of mind, conscious and subconscious, and the Light that Glows, you find that the next step follows. The heart or the feeling nature, the interpenetrating heart that penetrates body and mind and spirit, begins to be connected up with the Fire, the Shekinah Fire, and then you begin to have a basis by which you, in consciousness, that which speaks of itself as “I”, can have an awareness of relatedness to the One Who Dwells, so that the “I” of the outer and the “I” of the inner, in the sense of the focalization of personality, are brought together and they become one. And that blending of the “I” is important to the state where you leave behind the double “I”, not just the eye of seeing but the “I” of the personal pronoun, the “I” of yourself as a being. The two eyes must get together in relationship to personality and being, and the two eyes must get together from the standpoint of the inner and the outer, the mind and the heart, and so on. Until you being, by this process, to have a single eye, not as if you just had a third eye up here in your forehead, or something of that nature. You begin to realize that the single eye means that the “I” when the Father speaks and the “I” when the outer form speaks must be the same “I”, not two “I’s”.
When the Lord within says, “I am the Lord thy God,” and the outer form says, “Well, I am the sheep, I am the servant,” they are still in the state of separation, there are two “I’s”, and the two “I’s” relate to double mindedness, that is, two minds, the attempt to function on two levels, the attempt to be two things, the attempt on the part of the human being to be something without being what the inner being is. And that’s what caused the fall of man in the first place. And so, we begin to see how simply it actually works out, how easily. But there is no way by which the heart, the emotional realm, can be truly cleared and made pure until the Fire begins to come into it. But the Fire cannot begin to come into it until the Light that Glows has become connected with the mind, and the Light that Glows cannot become connected with the mind until the pneumaplasm of your own body and being, in the outer sense, have been connected up with the Shekinah Cloud of Glory.
Now, what was it? And in Shekinah was Life. Life, the Cloud of Glory, and the Life of Shekinah are the same, that is, in the pattern of form. And the Shekinah Life was the Light of men. As soon as the Shekinah Life begins to have meaning in your pneumaplasmic body, on a control pattern, you begin to have Light, you begin to be Light, you begin to feel light, you are no longer weighted down with all the weights of the world. “Come unto me, all ye that labour and are heavy laden,” saith Shekinah, “and I will give you rest. Take my yoke upon you, and learn of me, Shekinah. For my yoke is easy, and my burden is light, the Light that Glows.” And so we see the Shekinah Pattern made evident in relationship to the pattern of being in form, and as soon as the Shekinah Light begins to enter into the pneumaplasmic body so that there is a real connection, you begin to have Light, the Light that Glows begins to get through, and you begin to feel light. You begin to be in a position where you begin to start to be a living soul instead of a dying soul. But the process of resurrection is not yet complete. That is the beginning of the resurrection and the life. What did the Master say? “I, Shekinah, am the resurrection and the life.” And so the process of resurrection must begin and be allowed to complete if it is to be real, if it is to have meaning in you. Consequently, you begin to receive Shekinah into the Temple of your body, for your body is a Temple of the Living God. And if you have filled that body with things that do not belong to God, in the sense of the vibratory factors of control, you will not have Life, you cannot get it together into alignment, into agreement, and it is ill.
Now, you know as servers, or you will know at least, that it is utterly and absolutely impossible to make anyone be well, to heal them, for instance, unless that person is willing to come through this process. He or she does not need to understand all about it, and you do not need to try to teach every servee all of these things; but the individual life must be redirected. People will come to you and say. “Well now”—in effect, of course—“I want to get well so I can go and do exactly the same things that made me sick” All the time they come to you like that. “Now, I don't really want to change my life. I want to go on and live as I have, do as I have, eat as I have, have the same feelings and attitudes as I have; but I want to get well so that I won't have quite so much misery doing the things that cause me misery.” It is a senseless business, but people can’t see it, and you must be careful how you begin to convey it or they will be rebellious. What was it? Someone here in the class said something about changing. and thoroughness of changing. Well, if we are not thorough we will not get very far, will we?
We need to be thorough, we need to do a job, and we have to be persistent, patient, but persistent; always there has to be the pressure, and if the individual will respond to the pressure in the right direction, he or she will keep moving. There may be waverings this way and waverings that way, once in a while in an effort to get out of the pressure, and you might conceivably relax it just a little bit until so and so gets balanced, but you never stop the pressure. You have to be persistent and consistent and keep it on, the pressure—pressure all the time. And, if anyone starts rebelling against the pressure, well then, that somebody starts to get hurt, always. To rebel against that pressure is dangerous, as some of you have found out.
Now, the changes must come. We are not interested merely in relieving human ills, physical difficulties, so human beings can go out and do what they want to, the way they want to, where they want to. We will be doing a certain amount of that incidentally because we do not want to be in position of judging and saying, “Well now, this person will carry through and serve God and this one will not.” We will serve both, but we will do it in a way that will cause that individual to be forced to make a choice sooner or later. We are not going to try to hurry that up. We want to give everyone a chance, to keep that choice put off in the future as far as we can, to begin with, but it is coming; and if the individual says, in effect, “I only want to get well. I don't want to change my life, I don't want to be different than I have been. You leave my heart alone, you leave my mind alone, you leave my beliefs alone, you leave my pattern of life alone. I just want to get well.” Well, there comes a time when you have to say, in effect, however it may be presented, “Well, you know you really don't want to get well, you're just deluding yourself, you're deluding me. You don't want to get well; you want to stay sick, you want to keep your miseries, you're not interested in heaven, you're interested in hell. So, until you are through being so concerned about living in hell you might as well go to hell and come back when you are ready to go to heaven.” Now, we won’t word it just that way, of course, but that is what we’ll mean—that is what we’ll mean. Because there is absolutely no use wasting time on a person who is not willing to respond and settle down.
At first it is like a tiny plant, and you will nourish it and take good care of it. It’s a baby thing. You will do your best to let it grow and become a living plant, a strong and vibrant thing that will bring forth fruit! But if it refuses to grow, withers, and is gone, well that is too bad. We are interested in only one thing actually. We are not interested in getting people well merely to get people well. Do not ever let yourselves get caught in that kind of a trap, to be interested in trying to help people get well just to have them well, physically speaking, or mentally, or emotionally. You never undertake to help any person for that person's sake, to help that person because, “Well after all, he or she is in misery, so naturally you'll help them.” No, not at all! If you attempt to function on that basis you are going to lose. You will never become a real servant of our KING.
For whose sake are you going to serve? For the sake of our KING. To what purpose? To make it possible, that is, to open the door so that any man, woman or child who so responds, to permit it, may enter that Kingdom and become a citizen to serve our LORD and KING, to serve God on earth, to be a noble man or a noble woman, a person through whom the things of God may appear, and the blessings of God be made manifest on earth. There is no other reason. It is not my concern to help people get over their miseries, as such. I will do what I can to help them leave their miseries behind, if they are willing to do it, and become citizens of the Kingdom. But if they are not interested in becoming citizens of the Kingdom I am not interested in helping them get rid of their miseries. Is that hard hearted? It may sound so to start with, but it isn’t. It is simply realistic. Because there is no way under the sun by which you can get people away from their miseries if they are not willing to change, if they are not willing to move into the pattern of the Kingdom.
You may alleviate this ill condition only to have that ill condition appear, and always there will be something wrong, always something to be miserable about, always something to complain about, always something to resent, always something to be afraid of. They are miserable creatures and they want to stay miserable creatures, and if that is their purpose there is nothing you can do about it. So don’t try to do the impossible. And it is not for their sakes, so that they can be well, that we are going to serve them. No. We never begin to give a single attunement to make people well. We begin to give an attunement to help bring people into the Kingdom of God on earth, the Kingdom that is at hand, and if they will respond they’ll begin to get well. But never, under any circumstance, offer to give anyone an attunement merely to make that person be well. If the person responds he or she will get well, and strong, and the problems will be cleared away, but that is incidental.
Remember, all we do is for the sake of our KING and not for the sake of those whom we serve! And the moment you can be tricked or trapped into doing something for the sake of the person you are serving, you will be making a mistake, you will violate the laws and the principles, you will lose the power, you will do the same thing that Peter did at the day of Pentecost when he went impulsively out on his own, refusing to let God's Plan have meaning. He threw it away. He threw away the blessings of the day of Pentecost. It just started to appear. And you will do the same thing if you will allow yourself to be tricked or trapped into doing something for someone for that person's sake. Whatever you do, do it for the sake of our LORD and KING.
Never give an attunement to help someone get well. We give an attunement to help draw that person into the Kingdom of God on earth, the Kingdom that is at hand, and if the person responds and begins to let the pattern clear, he or she will begin to get well. If that person refuses, you can give the form of an attunement, the technique of it, you can put your hands so, or you could say such and such, and spend your life doing it, and the person will never get well. With attunements you do not have a means whereby you can just simply go out and make people be well whether they want to or not. And if all they are interested in is getting well so that they can do as they please, well, they may get better and you will keep on serving, for at time at least, in order to give that person a chance to realize that there is a better goal, a real goal, an opportunity to learn to serve God, and not be afraid of God, to begin to trust God and respond. And then, if that person will let go, and really respond, then he or she can get well. If not? Sooner or later there will be a choice.
And listen to this, Blessed Ones, listen to it well, and remember it always, that you be not trapped! If there is anything that can turn any person aside, it will appear, and if anything does appear that turns someone aside, spend no time in vain regret, no time in sorrow, no matter who it is or how close that person may be. If any person can be turned aside he or she will be, he or she will find an excuse sooner or later. And so, while we will do everything we can to make it easy, and to keep the way open, if that person, any person, can be turned aside he or she will be; and when that point comes let them go and waste no time in vain regret, spend no time in self recrimination, judging yourself and saying, “Perhaps if I had done this, perhaps if I had said that, perhaps if something else had been just so, then he or she would not have turned away.” Perhaps nothing. If that person has what it takes to carry through, those things are not going to stop that person. Remember that.
Those who are carrying through won’t be turned aside, and those who don’t have it in them, they will find an excuse to turn aside no matter what you do. This is the separation of the sheep from the goats; and when someone turns out to be a goat, let him go, and shed no tears; waste no time in sympathy. Serve well and do not try to decide who is going to respond and who isn’t. Sometimes those who seem to have the least likelihood of carrying through will be the ones who come through with flying colors. Other times those whom you think, “Well, that person will surely carry through. Everything is set”, and sooner or later that person will find a way to turn aside; and if they do, let them go and waste no time in vain regrets. This is something that every server must learn or you will have the heart torn out of you, and your own life will be wasted—because you will have to learn to stand and see those whom you love go down, and if you try to go down with them to save them you will just be lost. It won’t work.
It is one of the hardest lessons there is to learn; because you are here to serve anyone, everyone, without respect to race or color or creed. We are here to serve—but, Blessed Ones, those who do not have the inner integrity, the inner honesty, will find an excuse for turning aside; and those who have it, it doesn’t make any difference what the incidents out here—of course, you must be doing your part correctly so that it does not fall back on you—but, if they turn aside, if they fall away, waste no time in vain regret! Do not try to serve those who will not respond. We are too busy serving responding ones to be concerned about those who are either dead and refuse to respond, or asleep and have not yet awakened to the opportunity of response. There is no other way. There is no other way. And waste no time in self recrimination saying, “But if I had only done this, if I had only done that.” How do you know? If a person finds an excuse for quitting, you can be sure of one thing: he or she would have found another excuse if that one had not worked, for the quitter will always find an excuse, one way or another, sooner or later. Let them find it and let them go. We have no room for quitters. And you have to live in that realization.
Blessed Ones, to the degree that you have entered into a realization of these things you will see the meaning of the Word here: “And I, the Shekinah Fire, will pray the Father, the One Who Dwells, and He shall give you another Comforter, in the Shekinah Light that Glows, that He may abide with you forever, even the Spirit of Truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.”
