We continue our basic theme of Heavenly Magic, particularly at the moment we have been considering the reality of the Shekinah Pattern of Being. We have been giving particular consideration to the revelations with respect to Shekinah as offered to mankind by our Lord when He was on earth. And in the pattern of meditation we recognized His statement:
“And I will pray the Father, and he shall give you another Comforter, 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…
“But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you.”
And then we come to the Divine Revelation of the specific application here. I do not know that we will take too much time with this this morning, but I would like to read the record of the Master’s words:
“I am the true vine, and my father is the husbandman. I am the true Shekinah, and my Father is the One Who Dwells. Every branch in Shekinah that beareth not fruit, the One Who Dwells taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the Shekinah I have given unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Shekinah.
“I am the Shekinah vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me, Shekinah, ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my Shekinah abides in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father, the One Who Dwells, glorified, that ye bear much fruit; so shall ye be my disciples.”
“Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.” Now there is no other basis of discipleship as far as the Master was and is concerned, but by the bearing of fruit, by glorifying the One Who Dwells; as you let the Shekinah Cloud of Glory have meaning in your life, so that you may bring forth much fruit.
“Herein is my Father, the One Who Dwells, glorified.” Sometimes human beings have talked about glorifying the Father, they talk about it a great deal, but they don’t do much about it. Herein is the One Who Dwells glorified, that ye bear or bring forth much fruit, the fruit of the Spirit of God on earth in physical form; so shall ye be my disciples. And if you would be disciples of our Lord, this is the only way that you can achieve that goal.
“As the One Who Dwells hath loved me, the Shekinah Fire, so have I loved you.” Now love is the business of the Shekinah Fire. The One Who Dwells loves the Shekinah Fire. “As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love.” You begin to realize that there are many, many passages revealing the Master’s statement, which definitely clarifies the fact that He was and is the Lord of Love; that He has the responsibility of providing the Focalization Factor of the Shekinah Pattern for the Solar System. Now you may have, in times past, thought of our LORD and KING, the One who was made manifest on earth through the body of Jesus, as primarily relating to this world only. But I would mention to you this morning the basic fact that
He is the One who carries theFocalization Pattern of the Shekinah Fire for our entire Solar System
And as He was the Spirit of Love made manifest, so did He promise to send another Comforter, to be recognized as the Spirit of Truth made manifest. He said: Herein is the One Who Dwells, the Supreme Focalization of Deity for all of the Solar System. Now in this He was not actually, in the deeper sense, talking about His own God Being. It can be applied on that level, but if you have the larger vision you see that the Father of whom He was speaking in this instance, as in many others, was the Supreme Focalization of Deity for this Solar System; and it is under that Focalization of Deity that He has the responsibility of focalizing the Shekinah Fire—that particular part of the Pattern as it extends out through this part of creation. And He is our LORD and KING.
“Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.” Now this particular revelation with respect to our KING should not be required to make you have a greater desire to be His disciple, but it does give you an opportunity to have a deeper realization of the significance or meaning of discipleship. He was just as great before you had any conscious awareness of His position in the Cosmic scheme of things as He is now. We have just as much reason to love Him, and to acknowledge Him, before we know that, as we do after. But in this you begin to see that the body of planets surrounding the Center of the Solar system, which we call the Sun, is not to be properly considered as something of many separate, distinct, segregated bodies—the planets. In actual fact all of these bodies around the Sun, that are called planets, are integral parts of one thing, with a much deeper significance than would be immediately evident merely by saying they are all part of one Solar System. We are a part of this body of planets, and the body of planets is very important to us.
And to be a disciple of our LORD and KING gives us the opportunity of sharing in much more than just—what shall we say?—living a good life, as human beings think of it in the ordinary pattern of existence. That isn’t following Him; that isn’t being a disciple. Just establishing a little home, and trying to live a good life, and being honest in your job, and doing this and doing that according to the usual world pattern. Oh, we have to live—I know that—but that type of thing does not give any real expression to life. We need to begin to realize that as disciples of our Lord and King we have responsibilities far greater than your minds have yet been able to comprehend.
“Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples”
“As the Father hath love me”, as the One Who Dwells in the center of the Solar System hath loved me; so have I, the Supreme Focalization of Shekinah in the Solar System—that is, the Shekinah Fire—“so have I loved you: continue ye in my Love”—the Spirit of Love. And He is the One who is the Lord of Love, the Supreme Focalization of Love everywhere. “Continue ye in my love. If ye keep my commandments, ye shall abide in my love.” Abide in my love; abide in the Shekinah Fire, whereby you have established, in you and through you, the pattern of your true relatedness to me.
“If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in His love. These things have I spoken unto you, that my joy may remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you. Ye are my friends, if ye do whatsoever I command you.”
“Ye are my friends if ye do whatsoever I command you. Henceforth”—that is from the time you reach the state of being a friend—“Henceforth I call you not servants; for the servant knoweth not what his lord doeth.” You haven’t known very much about what I was doing, have you? You begin to realize that. How much less do you know about what our LORD and KING is doing!
“Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends;”—but I have called you friends—“for all things that I have heard of my Father I have made known unto you”—insofar as you were able to receive them. “Ye have not chosen me, but I have chosen you, and ordained you.”
How is it, think you, that I have this position here in the world, in this pattern of ministry? Because I chose to do it? Because I determined that this is going to be my job, and I petitioned the Lord and said, “Well now Lord, if you will just give me permission, I’ve decided I’d like to do this over here, and if you’ll just give me permission I’ll go and do it.” Do you suppose that’s what happened? Not at all. I was chosen by Him, and ordained by Him, and that’s all that matters. He chose me to be in this position in relationship to Himself and no one can rebel against that fact of His choosing without rebelling against Him. I didn’t put myself in this position. He put me there. He put me where I am. And no one can rebel against that without rebelling against the One who ordained me that it should be so. As you begin to let these things be truly true of you, the same will be true of you.
“Ye have not chosen me, but I have chosen you, and ordained you,”—when you have reached the point of being a friend, that is—“that ye should go and bring forth fruit,”—and you are part of the fruit that I have brought forth out of the world—“that ye should go and bring forth fruit, and that your fruit should remain.”
What have you recognized about the fruit that He brought forth on earth? Almost without exception it didn’t remain. He had one disciple and three faithful women, when the end came. That’s all that remained for Him—that’s all that remained. But He says that ye should bring forth fruit and that your fruit should remain; and not go away, not be scattered and made to be of no effect. But once you have reached the state of being a friend, then, from that point on, we have His word:
“Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit”—on earth of course—“and that your fruit should remain: that whatsoever ye shall ask of the Father”—in my Shekinah—“he may give it you.”
And do you think just repeating like a parrot the name Jesus, in a request, or so-called prayer, you are going to accomplish anything. How many times that has been done, is done every day, and nothing happens? “That whatsoever ye shall ask of the Father in my name”—in my Shekinah—“he may give it you. These things I command you, that ye love one another.” We are only introducing, for the moment, those wonderful words. We’ll come back to them again in season, your response permitting, to take a deeper look.
And now we turn to the seventh Verse of the sixteenth Chapter of the Gospel according to John, and we find these words:
“Nevertheless I tell you the truth.” He, the Lord of Love, emphasized the point of truth. “Nevertheless I tell you the truth, It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged.
“I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear”—in the Shekinah Pattern of Being—“that shall he speak, and he will shew you things to come. He shall glorify me: for he shall receive of mine”—of that which I have expressed—“and shall shew it unto you. All things that the Father hath are mine.”
Here is a very important key. “All things that the Father hath are mine.” The beginning of origin with respect to all created things in the realm of form, is where? Actually, in the Fire, in the Lord of Love, the One who focalizes the Shekinah Pattern of Being. “All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.”
“I have yet many things to say unto you,” the Master said, “but ye cannot bear them,”—you cannot understand them now. “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth”—not just part”—“he will guide you into all truth: for he shall not speak of himself: but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.” Take of the things that are His and shew them to those who will see and those who will listen.
Have we moved far enough along the Way, together, for you to begin to see the significance of these words? Have you seen any evidence of their fulfilment? Do you need to have any proof more than that which is offered to you? That’s the only proof that ever will be, by the way. As I so often told the first GPC Servers’ Training Class, when they began to act like they wanted a sign, I’d repeat the words of the Master, who said, “This is an evil and adulterous generation who seeketh a sign; and no sign shall be given unto it, save the sign of the prophet Jonas.” Maybe some day, I will tell you what that sign is.
“Nevertheless I tell you the truth; It is expedient for you”—for all beings, for the working of the Divine Plan everywhere—“ It is expedient for you that I go away”—for if I remain in here in this outer realm of things where I do not have the natural pattern of my true focalization, I cannot function effectively for very long, and I could not produce the conditions necessary to your effective function—“It is expedient for you that I go away.” It was, and it is, and He is where He should be. He is in His Place, a KING Supreme—the Supreme KING of Heaven and earth.
“For if I go not away, the Comforter”—the other Comforter—“will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world”—not condemn the world, reprove the world, and I wonder if anyone here has ever heard the word of reproof. “And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me.” And that is the only sin there is. All other iniquities and transgressions and misdemeanors, or whatever you want to call them, result from that one thing. There is only one sin, just one, though that one sin may manifest in many, many ways. But if you are not deluded by the surface appearance, you always find that wherever there is sin, it is just this one sin. “Of sin—reprove the world of sin “because they believe not on me.”
Have you ever found that pattern of reproofin evidence here? Have you ever felt yourself reproved? What does it mean to believe on Him? Gradually, you have been going through a process of realizing the answer to that question. And the only sin thereis, is the sin of not believing on Him. What is sin?Iwonder how manydefinitions I would receive if I asked you to each state—of course, you might all go to Webster and quote him—then they’d be more-or-less alike. But what does sin mean? We talk about the first sin. You know, the first sin is the only sin. There is only one sin, it is just a question of whether you share in it or not. The first sin is the only sin. There is just one sin, and it is all the same sin, and those who shared in it to begin with, suffered the consequences of their own foolishness. You know you cannot sin again. All you can do is share the same sin. You cannot make any new sin. Human beings have managed to extend that one sin into all of the various factors of which humanity is capable, and you can’t create any new aspects of the one sin, no matter how hard you try. They have all been created or brought forth, long ago. But they’re simply variations of one sin, and the one sin is what, in the legendary sense, finally became known as the “apple.” Now there is just one apple, one sin. You either bite it or you don’t. You either toy with it, smell it, touchit, lick it a little perhaps to see what the flavor is and then take a bite. It is a narcotic thing, and a lot of people have been biting on it. I never could understand why so many people were interested in taking another bite. Some filthy mouths have been on it, some very filthy mouths have been chewing on it. Why shouldanyone want to take another bite? In the legendary sense, the apple is the one sin. Itis not an apple in the sense of the fruit, as we think of it, but simply symbolized by it, the tree of the knowledge of good and evil, and the apple is the one sin.
“Of sin, because they believe not on me.” Because they believe not on the Lord of Love who carries the focalization of the Shekinah Fire. And he who cuts himself off from the Shekinah Fire has nothing, and he can do nothing, really. It my take a little while for him to shut himself off so completely that his body will cease existing, but he who shuts himself off from the Shekinah Fire has nothing and is nothing—and only as you let yourself be reestablished in relationship to the Shekinah Fire can you begin to be what you ought to be. There is only one sin. The world has used the word “sin” a great deal. Many of those who have conceived themselves to be ministers haveshouted the word atthe top oftheir voices from coast-to-coast and around theworld, shouting about sin—it is avery important thing that everyone should know that they have sinned.
And how should they begin to find restoration? Instead of pointing human beings to the reality of ourLORD, to attunement with the Shekinah Fire,they have pointed to what they conceived to be the dead body of Jesus, bleeding on a cross; and they say, “If you believe that the body of the Son of God died on a cross, that man wassuccessful in killing our LORD, and if you believe thatthe blood was dripping from His hands and His feet and His sides, if you believe that Hisbody was dead, then you are saved.” You are saved from what? Did they ever tell you anything about the Shekinah Fire? Did they ever point to what our LORD really is? What is sin? Well, whatever we might callit, itis simplythe failure tobelieve, truly believe, on the Lordof Love and the reality of His Shekinah Fire, because if you separateyourself fromthat Fire and remain separated fromit, there isonly a little period of existenceand you wither andare gone, and that’s all. Only in relationshipto the Shekinah Fire can we be men and women in the Divine sense.
“And when he is come, he will reprove the world”—the world of man, the world of self-activity—“reprove the world of sin, and of righteousness, and of judgment.” Now here we begin to see the Shekinah Pattern on the basis of the Divine View. Here, in relationship to the Focalization, the Centering—first the Fire. This is the reverse of the way human beings approach it, and see it, until they are inside of it, until they have learned to abide within the hedge. “And of righteousness”—and of right-use-ness. We immediately recognize that righteousness has relationship to the right uses, the right applications, the right functions, in the Design and Control of Truth. It relates to the Light that Glows. The one sin relates to the Fire—the Fire that Burns. “And righteousness, because I go to my Father, and ye see me nomore.”
Now some people have imagined that the Master contradicted Himself a good deal. The disciples, some of them, thought He was being very confusing too. A little later He said, “A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me, Because I go to the Father?” They said therefore, “What is this that he saith unto us, A little while. We cannot tell what He saith” We cannot tell what he saith. And they never did. “Of righteousness, because I go to my Father, and ye see me no more.” Of right action, right function in the Pattern of Truth, in relationship to the Light that Glows. “And of judgment, because the prince of this world is judged.” And the judgment isin relationship to the Shekinah Cloud of Glory. Again the trinity of the Shekinah revealed in its patterns of expression from the Father. And once you enter the Shekinah Cloud of Glory you begin to realize that the prince of this world isindeed judged already. If it seems to you that he is not, it is because you have not yet entered the Cloud of Glory. And He continued:
"I have yet many things to say unto you, but ye cannot bear then now.” He did not have an opportunity to say those things when He was on earth, to convey them. “Howbeit when he, the Spirit of truth, is come, he willguide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shewyou things to come. He shall glorify me, for he shall receive of mine”—he shall receive of the Shekinah Fire—“and shall shew it unto you.” He shall receive of all things that are mine; he shall receive of the Shekinah Fire and shall show it unto you. “All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.”
I thank God for the patterns of your response that you may, of a Truth, draw near unto God; that you mayrespond to that Divine Invitation, “Come unto me,” that you my let yourselves bring forth the fruits of the Spirit and be the disciples of our LORD; that the reality of the Heavenly may become evident in the Earthly, that it maybe revealed that Heaven and Earth are one, and that His Kingdom. and His Power and HisGlory are here, at hand, for all who will share them, for all who will let them appear. And so shall we know the joy, the joy of which He spoke, that our joy may be full. So do we Glorify our KING, and there is no greater joy than to know that we are giving joy to the One whom we Serve. Peace be unto you.
Shekinah transcripts and audios by Uranda,
and related Shekinah transcripts and audios by Martin
