Pneumaplasm Money Tithe

Pneumaplasm  Money  Tithe

Martin Cecil   July 21, 1977  Class

We have been blessed with a beautiful rain; it still continues a little. I'm sure you understand what is meant when the statement is made that God is nowhere. God per­tains to the undimensional realm. Perhaps using those words seems like a contradiction. If it has no dimension how can it be a realm? God is nowhere dimensionally speaking. Through His spirit He is now here dimensionally speaking. As a means of portraying something of this the point which has position but no magnitude has been used. God has no dimensional magnitude but He has position. That position may be seen in terms of omnipresence. No matter where you may go dimensionally speaking, God is there and yet He is still nowhere; but through His spirit now here. Out of this point which can be found anywhere springs all that is contained in the dimensional world or universe. We have a certain awareness of seven‑dimensional being, all of these dimensions, what­ever they are, generated out of the point. The point is the position in the dimensional state which merges into the undimensional state. Out of God is generated the dimensional world.

We can see this in a certain way by utilizing the process which emerges out of the point, the point which has position but no magnitude. Generated out of that point can be a series of points. A series of points produce a line which has length but no breadth. Out of the line may be generated a series of lines which produces a figure which has length and breadth. You can take a plane which has length and breadth and generate out of the plane another figure which is a solid. It has length and breadth and depth. Out of the solid you can generate another figure which has length and breadth and depth but another dimension. It begins to become a little obscure to the human mind at this point but it is describable perhaps as a persistent solid. It stays there; it is not just a momen­tary figure. One might say that time comes into the picture. There is another dimension in this sense. The reason why the figure persists is by reason of another dimension. It is because of life. In other words we have a three‑dimensional figure which persists and is alive. We recognize that the universe is alive, the earth itself is alive. It is part of a living organism. We have physical bodies which persist for a while and reveal the fact of life. So life comes into the picture as a further dimension. A three‑dimensional figure which persists in time and is alive is capable of reproduction, of bringing forth. This is true of ourselves with our three‑dimensional bodies which persist for a while and are alive and capable of reproduction in various ways. When all this is put together we come back to the point again because it allows the experience of identity. I—One.

So there is the dimensional universe. Incidentally there were seven steps, you may have noted, out of the point back to the point—an octave. This dimensional world—either of our own external dimensional being or in the collective sense insofar as man­kind is concerned, or on the larger scale moving out into the universe—has two aspects. We speak of them as heaven and earth. The substance of the heaven we have called pneumaplasm. Physical substance is the substance of the earth. It is by reason of pneumaplasm that the earth, physical substance, has meaning. We might see this in terms of vowels and consonants. You have heard of the Word, the creative Word which is made flesh. Perhaps utilizing the English language as a basis of approach then vow­els would represent the spirit which is discernable by reason of pneumaplasm, and the consonants would represent form. Vowels without consonants are not very informative. Consonants without vowels, in the English language at least, are not very comprehensible; they need to get together. The word that has been perhaps pronounced Jehovah is properly a word of vowels and it can be seen as including the whole range or spectrum of vowels. Je-ho-vah. [Martin chanted] However, spirit has little meaning dimensionally speaking unless there is form. The consonants are necessary to intelligible language, the consonants and the vowels put together.

Pneumaplasm and physical substance are united and the universe consequently has meaning. Human beings have lost a consciousness of that meaning in relationship to themselves because they have tended to exclude the vowels from their experience, and human experience tends to become very brittle in consequence. We recognize that pneumaplasm provides the facility by which there may be creative action springing forth from God. The spirit of God emerges through the pneumaplasmic substance and has an effect on physical substance. We can see this from the standpoint of our own physical flesh. Spirit activates the flesh, but not directly. It is activated by reason of pneumaplasm, because pneumaplasm is sensitive to spirit and physical substance is sensitive to pneumaplasm. Now of course the intensity of the pneumaplasmic sub­stance in its vibrational nature will determine the quality of life that is possible by reason of the physical substance. The intensity is not very great insofar as what we call the mineral kingdom is concerned, but this is not to say then that the mineral king­dom is not alive. It is a level of life expression which is very much less intense than the level of life expression in human beings, for instance. It also may be seen that because of its less intensity it relates to longer periods of time. The changes that occur in what is thought of as inanimate substance are relatively slow because there is not so much intensity of pneumaplasm involved. But as there is movement up the scale the intensity increases. Man, who should be the crowning creation, has a facility which allows for the full range of vibratory intensity in pneumaplasmic substance. Con­sequently here is the facility made in the image and likeness of God. The whole range of vibratory substance is available for use in the creation which was originally called man. This included both the heaven and the earth of man, the Triune heaven and the Triune earth. This whole range of vibratory expression is capable of accommodating God through His spirit in expression on earth because the whole range is on earth. The physical level is interpenetrated by all the other vibratory levels. So God may walk on earth by reason of His spirit conveyed through pneumaplasm into the various avenues of earthly expression.

Now, the power by which creative achievement is made possible is based in the fact of the heavenly substance of pneumaplasm. Physical substance properly—in its form of manifestation and in the expression which appears through it—is a reflection of the spirit by reason of the pneumaplasm. You may say that earth is a reflection of heaven, rightly. If all these things are working as they should then obviously heaven and earth are indeed one, and the earth is found to be a heavenly place. We have some awareness as to why this is not so at the present time and we have some awareness of the way by which the true state may be restored. The restoration comes by reason of the working of spirit through pneumaplasm. It does not come merely because of some sort of physical manipulation—either a physical manipulation of inert substance or the physical manipulation of human flesh, human beings. It comes on the basis of the cre­ative power of spirit working through pneumaplasm.

Now, in the human nature world this has been very largely forgotten except as there has been some realization of the value of what is called propaganda. Human beings can be caused to do different things on the basis of psychological factors, certain pressures being brought to bear in different ways, so that it is not a direct physical compelling but the physical action appears because of something psychologically established. And peo­ple behave in ridiculous ways on the basis of advertising, for instance, and people will do amazingly ridiculous things in order to get money. If you have ever looked at some of these programs that they have on TV, I am sure you will agree—the objective being to obtain money. The idea of money, of course, has appeal because it is the substance that man has utilized as a substitute for pneumaplasm. Having lost his heaven then he had to create another of his own making. His original heaven, of course, was of God's creating. But having lost the divine creation, he gets busy and tries to produce his own creation and in order to manipulate his environment the use of money has been developed for this purpose. As I have mentioned before, there is nothing wrong with money; in fact, money as a medium of exchange was a useful part of the original divine state. But money is now considered to be power. If one has sufficient money one can do anything, at least this is the idea; and within certain limitations this has proven out to be pretty true for human beings because everybody agrees that money is so valuable. These little bits of paper that we use are not intrinsically worth anything very much but every­body has agreed that the money is worth whatever particular value it is given, accord­ing to the rate of inflation and so on at the time. And it is entirely a matter of faith, isn't it? Human beings complain that they don't have enough faith—“Give us more faith”—but they have a tremendous amount of faith in money, for instance. There is no lack of faith but the faith has been applied in a manner that is not very constructive. Let us let the faith we have be used constructively and we find we have enough. So money has been used as a substitute for pneumaplasm.

Now obviously, if you, functioning as servers, are to handle your affairs the way they should be handled, you will have to handle money. The handling of money cor­relates with the expression of spirit through pneumaplasm because money, instead of being a substitute for pneumaplasm, may be an aspect of the physical evidence of pneu­maplasm—not the only evidence, by any manner of means, but one that is very important in the consciousness of most people. There is a continuous scramble for money and it seems like a scramble because most people don't have very much pneumaplasm. So the evidence of pneumaplasm seems to be rather scarce in some ways. If money is not scarce, at least continually it is devaluating so you have to have more and more of it to keep your head above water. So this is another realm that we need to look at, isn't it? Money. I have approached it in this way so that we don't spring right into the middle of a consideration of money without any preparation of consciousness, so to speak, because we need to look at it in a little different way to what it is looked at in­sofar as most people are concerned. Money is kind of a tender subject with most people, because it has become so important to human beings, and is not really seen for what it is.

Money and pneumaplasm properly are very closely related. If insofar as your own experience is concerned the spiritual substance in you is clear and ample, well there will be ample money to allow for whatever is to be achieved by reason of the cre­ative expression that is emerging through the pneumaplasm. Now, it is not just a matter of money. That is one aspect of substance that will reflect what is occurring in pneuma­plasm, but it includes all substance and it may seem sometimes that there is very little money and yet a tremendous amount is achieved by reason of other types of substance. So we are not, or should not be, hung up with respect to money. It is an aspect of sub­stance that moves naturally with the spiritual expression appearing by reason of pneumaplasm, just as all other types of substance move in the same way, because pneumaplasm is the realm of control, the heaven insofar as the earth is concerned, and whatever needs to happen on earth happens by reason of what is occurring with respect to the realm of pnemaplasm. Now this is even true from the standpoint of the human nature state.

The realm of pneumaplasm in human experience has been very limited and very distorted and what has occurred in this thin layer of distorted pneumaplasm has caused whatever has happened in the physical world. If the pneumaplasmic realm of human experience is distorted, colored, disturbed, then these distortions, colors, and disturbances will be reflected in the physical world, and they have been. Of course there has been little realization as to what it was that was happening, because there was no interest, or very little interest or concern, on the part of human beings to let the state of their expression be cleaned up so that the pneumaplasm might be cleaned up and something else therefore reflected. Everybody has tended to have their eyes fastened upon the physical world and saw it apparently getting out of control in various ways, and trying to therefore manipulate in whatever manner was seemingly possible to keep things from altogether flying apart. Everybody has been busy doing this; they have had no time to consider anything else. This is the cry, isn't it, that goes out from people when it is suggested that it might be helpful to take into account the reality of spiritual things. “Oh well, that may be all right but I just don't have time. I'm so busy with all my affairs. I'm so busy mucking up the pneumaplasm that I do not have time to let it clarify and increase!” Letting it clarify and increase is what produces the clarified and rich state in the earthly sense. It might be interesting to read this passage from what is called the Sermon on the Mount:

“Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith?”—little faith in the right direction. “Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.”

The Master was evidently speaking to people with very little spiritual perception, very little understanding. He spoke very simply. He was speaking to children. There is more depth to His words that we can see, but what was heard by those who were present with Him was heard at a very childish level. Unfortunately it has tended to remain that way subsequently, when His words have been read and considered by people down through succeeding generations. He was speaking of physical things. This would include money, wouldn't it, because raiment costs money, and food costs money.

“Seek ye first the kingdom of God, and his righteousness”—be concerned about letting the pneumaplasmic substance be cleared and increasingly generated so that there may be the right expression of life, and all these physical things will take care of themselves. As I believe you heard in a tape this morning, “Where your treasure is, there will your heart be also.” The treasure needs to be in heaven, in this seemingly impractical realm from the earthly standpoint. And note is made here “(For after all these things”—of an earthly nature—"do the Gentiles seek)”. Who are the Gentiles? The Gentiles are those who are subject to earthly heredity. I suppose if you use the duality here, the Jews and the Gentiles, the Jews would be those who are subject to heavenly heredity. If we see that, then it is not a matter of accepting Judaism to be­come a Jew. There are those Jews who call themselves Jews but are not, but are “the synagogue of Satan,” as it was put. So if the word “Jew” is used in the spiritual sense, it would indicate those who are revealing the reality of heavenly heredity. The Gentiles are those who are revealing the unreality of earthly heredity. So the concern obviously here is to emerge out of that state of earthly heredity, to not do as the Gentiles do, but to "seek first the kingdom of God, and his righteousness"; that is, be concerned with the heaven, with the realm of pneumaplasm, with the clarification of the distortions in pneumaplasm and the generation of finer substance, that there may be true cause present in one's living. And when there is, the pneumaplasm becomes the medium of control in the earth, the means by which the dominion of God is reestablished, the means by which the government of God may operate on earth.

Obviously this does not require some special sort of political system invented by human beings. The control emerges in one sense invisibly. In its emergence most peo­ple do not see what is happening. We may be very thankful that this is so, because the moment people begin to see what is happening they object. As long as they don't know what is going on they'll go along with it. But there must be those who know what is going on, if there is to be something going on, and so we have a responsibility in this regard, with many others, to seek first the kingdom of God and His righteousness. We have a certain understanding of what that means. If our understanding is accurate it is because we have been doing it, not because we have merely been theorizing about it. And with that expression of doing there is the initial cause on earth, functioning from the standpoint of the spirit through pneumaplasm. Whatever needs to be done on earth, whatever moun­tains need to be moved, it can all be achieved on this basis and it requires no sweat of the face. It is the human nature approach, on the basis of earthly heredity, that involves a great deal of blood, sweat and tears.

And so we are approaching what we do, as angels, on the basis of the facilities that were originally created for this purpose. And the initial facility is the substance of heaven. As our attitudes are clear, as our consciousness reflects the angelic consciousness and we move naturally in the true tone of life, then what we do will be done by reason of our angelic spirit through pneumaplasm, and this will reflect itself in our environment, in the physical sense, the earthly sense. And one of the areas of reflec­tion relates to money. So we approach money from above rather than from below. It isn't the money that is so important; it's the fact that there is some substance at the earthly level reflecting what is occurring spiritually speaking at the heavenly level. Now, in human consciousness, as I say, money is a very delicate subject, just as sex is too, or death for that matter. Well we need to look at these things, but from the angelic standpoint, not from the standpoint of human beings who are subject to money. We will find that there is ample money when our expression is spiritual expression by reason of what is occurring at the pneumaplasmic level. Then everything will move as it should. This requires participation in a proper configuration of all those con­cerned in the creative cycles. These things are not just individual matters. Now, money has tended to be a very individual thing and a person will say, “Well it's my money!” In theory we know that this is not so. “The earth is the Lord's, and the fulness thereof; the world, and they that dwell therein.” A very nice sentiment, but insofar as money is concerned there tends to be very often a little hangup.

One of the major hangups in days gone by was the matter of a tithe. Of course nowadays this is hardly considered at all, but “Ten percent is the Lord's; the rest is mine!” The instruction was given to bring all the tithes into the storehouse—ten percent at the moment (we can look at it this way), ten percent of the world's wealth that we are responsible for bringing into the storehouse. That would be quite a bit, wouldn't it? That would be enough insofar as that aspect of substance is concerned for achieving what needs to be achieved. It isn't a matter of saying, “Well I've got to give ten percent out of my income.” It's a matter of seeing with the overall view which is natural to those who are a part of the facility by which the tithe is brought into the storehouse. We do not have anything that is our own. But we also recognize that the world has a lot that does not belong to it, obviously so; but from our present standpoint a tithe of that is what is required to complete the task which we are charged with. And one way or another we bring the tithes into the storehouse. This does not mean to say that we go out into the world grabbing hold of money here and there and saying, “Well this belongs to the Lord, and that belongs to the Lord.” There is no need to when we see how it works with respect to pneumaplasm. When we are clear in the heavenly sense, amongst other things, our attitudes and viewpoints will be right with respect to money, they will be right with re­spect to sex; they will be right with respect to every area of function if as individuals we have brought ourselves as part of the tithe into the storehouse. We can bring along ten percent of the population too, but ten percent apparently is not necessary to get the job done—144,000 would do.

But here we begin to have an overview from the standpoint of the angel, who is quite capable of handling money and everything else when allowed to do so. There are all sorts of peculiar ideas that people have, and they are not clear right here on Sunrise Ranch yet. Here, and in various other places, groups in the field—they function in dif­ferent ways, different groups—but here it works so that the various Unit members re­ceive a certain amount of cash to take care of their own personal needs. As I say, this is the way it works in some other groups as well. So the thought appears that “What cash I receive is mine.” The food, the living quarters, the swimming pool, all the other things that are available on Sunrise Ranch, are ours. Well, that's nice. “We can share all this amongst ourselves. But the money is mine; it's mine to do with as I see fit.” That is really a holdout, isn't it?—because there isn't any division, there isn't any distinction in actual fact. We have responsibility as angels for handling everything, everything. Now, sometimes this is forgotten too with respect to our facilities and with respect to tools, for instance. They may be left all over the place—no sense of responsibility on the part of someone. Of course it may be done inadvertently but somewhere along the way the in­dividual should remember.

So there are all sorts of divisions in people's consciousness with respect to money because there is still the idea that “a certain amount of money is mine.” The only amount of money that is one's own is the amount that may be rightly used under one's own direct control, because we all have areas where we utilize money and other things under our own personal control, in a direct sense. Obviously, in a rather large operation as it has become here on Sunrise Ranch, each individual cannot directly be responsible for the utilization of money in the overall sense. It has to be somehow brought to focus so that it can be handled efficaciously. But in our living, constantly, we are utilizing things in a direct personal way. We utilize a spoon and fork to eat, just that particular one at the time—a particular plate, particular things we utilize all the time. Now, when we eat a meal we don't look at the plate and say, “Well this isn't my plate. Where's my plate?” We take the plate that is there and use it; it's a good plate. We don't need a special plate. Well, if taken to a larger field, a person may say, “Well I must have my car, my special car.” Well we use cars certainly, and it may be that it is con­venient and right that a person should have a particular car. It works better that way because of the hardness of human hearts. In other words if there is a general car and everybody is driving it, nobody takes any care of it. This is an evidence of failure, evidence of continuing earthly heredity in expression, isn't it, because whatever it is that one does directly, it could be said, I suppose, well that is one's own for the moment. This glass of water is mine! [Martin held up a glass of water.] Now if somebody happened to be coughing down there I might hand it over, but it is particularly mine, isn't it? I'm very rich in this moment; I have a glass of water. None of you have a glass of water. We get so that these things are completely flexible. Uranda was talking about something of this nature in the tape before. So we don't really need to pin things down. It may be wise to do it a little bit still because of the hardness of human hearts. Things get spoiled so easily that we have to maintain some sort of protection around things, very often because of the lack of a sense of sacredness in human hearts. Well we see money as being sacred, sacred to us because it is for the use of the Lord, and as an­gels we have responsibility for using it rightly in His name, in whatever way.

So we may begin to have a freer outlook with respect to money. We may not be so concerned about it, because we know very well that if we behave the way we should as angels there is no problem. If there is the generation of pneumaplasm there is the re­flection of money as needful, money and other things. Whatever is needful, all these things shall be added unto you, everything that is required. The Master was speaking to people who—many of whom were very poor in the earthly sense, no doubt—did not know where their next meal was coming from or where to get any more clothes, or any of these things, but He is speaking to everyone else as well. But He put it that way be­cause of the level of consciousness of those who were listening to His words at the time. We need to be primarily concerned with this matter of a clear attitude in all these fields, so that we may begin to make right use of things and thereby generate more spiritual substance. And amongst other things, the spiritual substance is the substance of consciousness, so it gives us a wider vision, a greater understanding. It is through our living that this keeps generating and increasing and expanding. We begin to be aware that as we are faithful and true as angels of the Lord on earth that there is noth­ing lacking insofar as our living is concerned, because our living is for Him on earth. And He is not niggardly. We squeeze ourselves sometimes into little corners in earthly heredity; but as angels we know the truth, we express the truth, and we are free.

Now I have just touched upon the matter of money, this delicate subject, from the angelic standpoint, hoping, trusting, that I could do so, because it is from an entirely different viewpoint to the usual consideration of money and so we could approach it as a totally new subject. We don't know anything about it, just as sex is a totally new subject. You don't know anything about it! No matter how experienced a person may be in the financial world or in the sex world, in earthly heredity it is almost a blank; that is, the experience of the heavenly state is just about a blank. We need to know how to handle money because this is important in the human world, and we are handling people who are in the human world. We need to be wise as serpents—a bit wiser than most—and harm­less as doves. We do whatever it is that is required with understanding, intelligent understanding and effectiveness, because all our expression springs from spirit through pneumaplasm into the world.

© emissaries of divine light

The Magic Of Creation #2 — The Four Forces

The  Magic  Of  Creation  #2

YouTube  Audio

The Four Forces

Uranda   July 30, 1953  Class

Our basic theme is the magic of creation, the magic of the creative life. We are beginning to review something of the basic principles by which God's creative work is carried forward, so that we may understand more clearly how we can share in that creative activity. We began yesterday to note something of the working of the Four Forces—water, air, earth and fire. These words, or names, are of course symbolical of something. They are names of something with which we are familiar. Water we drink every day—or at least most of us; we all should. And we all breathe air or we could not be sitting up here. And the earth is important—the earth of our own bodies, and the earth from which the vegetation grows, the earth upon which we live. And then the fire—the creative fire, or the flaming fire of God's love, symbolized by the fire of the sun, or of the suns which we see.

It is very intriguing, interesting and instructive to note the meaningfulness of these four terms in the symbolical sense. The nature of truth is revealed by the nature of water, the symbol of truth. It evaporates and it is gone. We have a lovely rain and then, if it is too long before the next rain comes, the earth becomes dry, the vegetation parched and wilted, and we lose the effectiveness of our crops. That is why we have the sprinkler system running. We had a little rain recently but it only moistened the top surface of the soil. If that water is going to be truly effective it has to penetrate deeply. And this is true with respect to truth and you. If the water of truth gets on the surface only and doesn't penetrate deeply into mind and heart, we do not have that which will withstand the fire. The fire is important; without the fire we would freeze and life would be impossible. But with the right balance of fire and water we begin to have the conditions essential to life. Just as water becomes stagnant when it is confined, so does truth. As water evaporates, so can truth. We have to let it be a flowing fountain within us and let it penetrate deeply and have meaning to the depths of our own beings if the fire of love is not going to produce some abnormal condition within us.

And then we note the air, the symbol of the spirit. You cannot see air; you can feel it however. You cannot see the spirit but you can feel it working within you. We recognize, in relationship to spirit, that there are many evil spirits, in old-time terminology sometimes called devils or demons. But these evil spirits are not entities, just as the devil is not an entity, not a creature with horns and a forked tail, carrying a pitchfork, determined to send you to hell if possible. Man has created his own devil. There is the devil of the mass consciousness of man, the devil of the individual's own self-active mind, which when it becomes the instrument of God's spirit is no longer a devil but becomes the guardian angel which guards the way into the subconscious mind, so that only those things which are true and real, beautiful, creative, can enter into the subconscious realm of our beings. The air of the spirit. Sometimes the wind comes, the air is in motion, and it becomes destructive. If the human being distorts the pattern of the working of the spirit within himself it becomes destructive. There is no such thing as an evil spirit of and by itself, as a segregated state. In order to have an evil spirit human beings must take the spirit of God and give it an evil form, distort it, spoil it. But all spirit is of God, without any exception.

If man uses the spirit of life, for instance in his own body, to take the spirit of love for instance, and cause it to work through himself in a distorted fashion under the control of his self-centered mind, he can turn it into something ugly, something destructive. The spirit of hate is a distortion of the spirit of love. Then there is the spirit of envy, the spirit of greed, the spirit of jealousy. The spirit of jealousy is one of the most devastating spirits, and in some ways the spirits of hate and jealousy are, almost without exception—I think I could say without exception—present when the cells in the body go wild in the production of what we call cancer. These evil spirits, which human beings themselves produce, are very destructive of the individual who produces them. Sometimes a person feels justified in hating another, and he destroys himself. Hate, fear, envy, jealousy, all disrupt the normal function of the endocrine system, begin to produce adverse situations within the individual, spoil the potentiality of his own life. Jealousy is the cancer of the heart, or the emotional realm. It is just as much cancer in the emotional realm as what we call cancer in relationship to the physical, and if allowed to develop without being restrained or cleared out it will eventually strangle the individual's life and destroy the person who indulges in it. Jealousy is one of the most devastating of all the evil spirits, one of the most horrible. It causes the individual to do such unreasonable things, when he becomes subject to this evil spirit.

So there are many evil spirits which man has made, not in the sense that he can make spirits, but he has taken spirit from God and forced it into an evil pattern of his own making, distorting, spoiling, destroying. Now we are considering the magic of creative activity, the magic of sharing in God's creative work. If we would be creative we must of necessity eliminate from the patterns of our function those things which are destructive. Any destructive spirit has no part or place in the equipment of the individual who would truly share God's creative work. And so we see how beautifully air symbolizes, by representation, the reality of spirit. And then the earth is a little more easy to see—the symbolism here. You know something of the physical substance of your own body, and you more or less naturally correlate all physical substance with the basic substance of the earth itself.

And then the fire. We all know that love is a fire. The nature of the fire that burns in the sun, for instance, is something that has been of great interest to human beings. Generally speaking, the concept is that it is a nuclear fission process, atomic explosion or atomic burning. I do not want to argue the point this morning, but from the standpoint of God's creative processes we do not need to worry about the sun going out, even a few million years from now. But we do find that planetary systems become suns. Now that is the reverse of what human beings imagine. They think that planetary systems are produced by reason of the explosion of suns and the going out of the fire. We are inclined to believe just the opposite. I do not bring that in particularly to emphasize the point of the popular concept but to emphasize the reality of fire. How beautifully love is symbolized by a fire.

If the fire of love burns in your heart it is something that is constant; it isn't just a flickering thing that is turned on and off. One may have a fluctuating pattern of human affection. One can feel affectionate toward some individual one moment and hateful the next. But that is not love, and we must not confuse the mere affections with love itself. The manifestation of the affections as they appear through human beings is a limitation, or a distortion, in the field of love—perhaps sometimes touching into love, but it is what human beings attempt to produce as a substitute for love. And substitutes for love are of no more value than would be a substitute for fire. You need fire to help prepare food, keep you warm. That fire must manifest in some form—the generation of heat. We may have an electric range for our cooking, but it is still the principle of fire.

So, here in these four words with which everyone is familiar, we begin to see the real significance—the significance that is contained in what we might properly classify as the allegorical story of creation. When I call it allegorical I do not mean to say that the processes of creation were not more or less as outlined. But consider the fact that the happenings of one day, in a very small city, or a comparatively small city, occupy a large newspaper—pages and pages of happenings, and not all of them get in the newspaper. One day's newspaper, giving something of world news, something of national news, and something of local news, and we have pages and pages—huge newspapers. The news story—and it is a news story—of the creation of the world, with all of its incidents, all of its outworkings, is portrayed for us here on how many small pages? One chapter, thirty-one verses, tells the story.

Now in the second chapter, we have something about the creation of man, the crowning creation; but everything—and most of this page is taken up by footnotes, which are not of any value as far as I am concerned—but here, just a few words in the middle of this page, just the top half of this page, the top third of this page, a few words here, and you have the record of the story of creation, utterly incomplete insofar as detail is concerned: a simple revelation of basic principle that was utilized in relationship to that creative process. We cannot properly call it, in any true sense, the story of creation unless we modify and say "as contained in the Book of Genesis," because it is little more than a headline, a few subdivisions, but the story isn't there. An outline of basic principle—and that's all we really need. The story of creation, no matter how interesting it might be in an historical sense, would be of very little real meaning to us. But the thing that does have meaning to us is here, the outline of the creative process on the basis of law and principle. That we can use today just as surely as it could be used at any time in the past. So we study this, calling it more or less an allegorical story, because the incompleteness of it tends to produce wrong concepts, wrong beliefs, in the minds of human beings. But once we begin to see it for what it is and realize that all of the books in that set of encyclopedia volumes over there would not contain, could not contain, the whole story of creation, once we realize that you could not tell the whole story—if you knew all about it and wrote thousands of books it still would not tell the whole story. So here we do not have anything like the whole story. We have a revelation of principle and that is important to us today.

We noted yesterday in our meditation that we had reached a point in the outworking cycles where we were in the first phase of the third day, or the third cycle of creation, insofar as this Class pattern is concerned. There is the necessity of gathering the waters into one place. We started out with water, the water of truth. We have considered the air of the spirit. But considerations of truth and spirit have been our primary occupation. In relationship to truth we have looked at the design factors and the control factors for the body, but the physical substance of the earth has not yet really appeared. We have these bodies with which we work, with which we identify ourselves, but they are not the true appearance, the true manifestation of that which God designed us to be. These bodies are limited. Nevertheless we must remember that the body is the Temple of God and that the spirit of God dwells in us. There is one of the key points to be remembered always in relationship to our service to humanity, our function from the standpoint of attunements. The physical body is the Temple of God, and the spirit of God dwells in us and dwells in all who live. As long as that spirit is not driven out completely the individual has life; but as soon as the spirit is driven out of the body, the body is dead and is ready to be buried. We need, then, to realize that the body is the Temple of God—the Temple of the Living God, not the dying God. The body is the Temple of the Living God, and the spirit of God dwells in us.

When we are working from the standpoint of attunements and ministry we are working on the basis of those two fundamental facts. The reason for attunements is that the body is the Temple of the Living God. Just from the standpoint of the human being as such, separate from God, what good would healing be? Very little gain, if any. Most people tend to enjoy their miseries, and a great many people deliberately bring illness upon themselves to gain attention or, having developed some illness, they hold it in order to be babied or so that they can be the center of attention or something—all kinds of ridiculous patterns. But the body is the Temple of God, and the spirit of God dwelleth in you. So on that basis we make our approach to the reality of attunements. And if we are going to give an attunement we must be functioning on the basis of Heavenly Magic, the magic of creative processes.

That same pattern holds true with you as a Class. You are here to be members of one body, and this body needs to have a new appearance. I am not thinking of it so much as seeing to it that all the women become beautiful according to their own concepts of beauty, or that the men become handsome according to their own concepts of what it is to be handsome, but that we have a new appearance of the earth. For in the third step of the creative process, which begins to let us have a relationship with the Fire, the Fire of God's Love, we must let the water be divided into one place and let the dry land appear—not just mud. It may be muddy at first; as it first begins to appear it is muddy. And then someone sees the muddy surface of the earth and says, "But this is not what it should be. I expected to find dry land and here it is all muddy. I don't like it." At first it is muddy; we cannot expect it to be anything else. But the dry land must appear, and that means the definite formation or manifestation, appearance, of you as a new person. We remember the creative Word that is given in the concluding portion of the Book of Magic, “Behold, I create all things new.”

The pattern of degeneration is not adequate. The ill conditions that exist are not satisfactory for the new state of being. There is the necessity of creating all things new. If that creation is going to have any meaning to us it is vitally important that we begin to have a consciousness of personal relationship with the magic of creation. And following out this step, we come to the point where it is not enough just to talk about it, just to learn some new principles with respect to the water of truth, not enough just to get some new ideas about the air of the spirit. We come to the point where the waters must be gathered together unto one place so that the dry land may begin to appear. Unless you are a fish—poor fish—you cannot live in the water all the time. You need some dry land if you are going to live. You stay too long in the water and you become fish food, and then you are a fish. It is the truth! It is all right to have water; it is very important; but if you are going to live in the true sense—not just existing in a dying condition—if you are going to live, there must be the appearance of the dry land. The dry land must appear. And then, in this third cycle, something begins to appear on the dry land.

Let us note: “Let the earth”—the earth that has appeared out of the water. It must emerge, and that is the only way it will emerge for you, is out of the water. If you insist on having no truth, you won't have any real earth. “Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.” That is the creative word of God's command in relationship to you. Are you going to let the waters be gathered together into one place so that the dry land can appear? How about it? This is the reason why human beings have been perishing. They were willing to let the water inside themselves be gathered together into one place; and then they had water on the brain and could not function. No good! It is the truth with respect to all of us put together that must be brought together into one place, into a place of harmony, accord, mutual understanding, correlation, cooperation.

Human beings are inclined to say, “Well I'll do this, but I won't do that. I'll go so far and then I'll quit.” All kinds of limitations, petty limitations. Did you ever see a limitation of the mind or heart that was not a petty thing? I never did. Some people keep them for pets; but they are still petty and most of them have a pretty bad odor. They stink, even if you try to keep them perfumed up. The water must be gathered together unto one place; there must be accord, harmony, coordination, so that the truth of you may function effectively with the truth of someone else. And those things that divide and separate are preventing the gathering of the waters unto one place. Whatever you do—at any time, in any moment—that hinders the gathering of the waters unto one place is preventing the appearance of the dry land; and without the dry land, you yourself cannot live. You may say, “But I am justified. So-and-so did thus and so, and I don't like it.” You don't! “So-and-so has done something to prevent the dry land appearing, so I’ll do something to prevent the dry land appearing and we'll all die together.” What a marvelous portrayal of nobility that is! Noble men and women. No. What is the opposite of nobility? It is pettiness! And it is pettiness that maintains these separations. I don't care how justified you may think they are. Just because someone else tries to condemn everyone to a state of fish food is no reason you should. Let us do the right thing no matter what anyone else does. Let us begin to realize that we are not creatures designed to be denizens of the deep. You are not supposed to be an octopus, or a shark, or even a minnow. You were not created to be a whale or a dolphin, or any of the other peculiar creatures of the ocean. You are supposed to live on dry land. You may muck around in the shallow water a little, but it still is not dry land. Let us have some dry land and live; for we cannot live until there is dry land. The grass, the green pastures, cannot appear until there is some dry land—not too dry, but it has to be dry land. It cannot be under the ocean, or there will be no green pastures for you to come to rest in. We want to walk by the still waters, but we do not need to try to imitate the fish; for if you do it too long you will become fish food.

The dry land must appear—in you, in our whole Unit, in relationship to this Class. There must be a getting together of the truth of your being with the truth of other people's beings; and if you are looking for that which is not the truth in someone else and emphasizing that which is not the truth in yourself, and trying to get the limitations together, well then you can say you have two limitations instead of one. But what good is that? It is the truth that must get together, the truth in you that must get together with the truth in your neighbor, the truth in the husband that must get together with the truth in his wife, the truth that must get together between friends, that must manifest here in a true togetherness which all who will may share—the beginning of the gathering of the waters unto one place. It is the truth that will meet, the truth that will blend, and if you try to get together on the basis of the things you are not, the things that are yet absent, the things that have not yet taken form, you will find it will not fit; it does not work. One absent spot in your makeup added to one absent spot in someone else's makeup may result in friction—a little abnormal heat, a little difficulty, a quarrel, a misunderstanding, some more pettiness—but it will not produce the things of God on earth. We must begin to let the waters be gathered together unto one place, and then the dry land can begin to appear. And when the dry land appears, so that it can be said, “It is so”—and it is said here, “and it was so”—we are beginning to be in position where we can see something else appear.

What is the next step? “And God called the dry land Earth.” And what was man made out of? Earth. Your body was made out of the earth. “And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.” It is good to have the seas in relationship to ourselves; and it is good to have the dry land, the earth. But either one without the other is not good. Some people say they like to go to the seashore. In Colorado we have everything but a seashore. It is all we lack in Colorado from the standpoint of scenery—everything else. But we can have our own sea if we will, and have our own seashore. You would be surprised how wonderful it could be if you would let the waters be gathered together unto one place so that we would have a sea; and I am not talking about just a little reservoir that runs dry every once in a while. I am talking about a sea.

“And God saw that it was good.” Now do you have any better vision than God has to say that it is not good, or that you can do better some other way? Let's not be arrogant! “And God said, Let the earth bring forth.” There is a statement for you. “Let the earth bring forth.” The earth is to bring forth something. What? If you read these verses and say, “Oh that just meant God created the grass and trees and vegetation, and so on”—your body was made out of the earth, wasn't it? Certainly. Physical substance. “Let the earth bring forth.” Now reproduction of the race has its part, I suppose, in that bringing forth, but it is supposed to be more than that. What do you bring forth in the words you speak, in the acts, the things you do, the atmosphere you produce, the attitudes, the influence upon others? What do you bring forth? Something that tends to crush them down, or something that lifts them up? Let the earth bring forth, according to the Divine Design. Every human being is bringing forth all the time.

In this perhaps we ought to remember one of the mysteries, or secrets, revealed in the Book of Magic. We remember that verse. I suppose you could all repeat it. Remember it? “Here is wisdom.” And what is wisdom? The sense of the fitness of things. Are you wise? “Here is wisdom. Let him that hath understanding…” Without understanding it doesn't do any good. “Let him that hath understanding count the number of the beast: for it is the number of a man, and his number is Six hundred threescore and six.” 6-6-6. You have seen some of the most fantastic concepts about what the 6-6-6 is supposed to mean. We will not take time now to go into a dissertation on the symbolism of figures, but all through the Bible, numbers, figures, digits, are used to signify something as symbols. A number of itself has no power, no meaning; but as a name, it signifies something. All the way through the Bible we have this pattern of symbolism, over and over again, and six is the symbol signifying the processes of bringing forth, or the revelation of the womb and birth principles: bringing forth. Six is the symbol used to signify the womb principle and the birth principle, the process of gestation and manifestation, or simply bringing forth. And one of these commands is: “Let the earth bring forth.” Bring forth what?

For the moment let us consider the earth of man, the reality of man's own body. “Here is wisdom.” Wisdom—the sense of the fitness of things. “Let him that hath understanding” do something, but let those who have no understanding leave it alone, because they certainly will not come up with the right answer. “Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is 6-6-6.” We immediately recognize that this is symbolism in relationship to the processes of bringing forth something. And it is brought forth on a trinity basis—three aspects. It is the number of a man and the number of a beast. God created man in His own image, after His own likeness; male and female created He them. But man took the thing that God had created and made it into a beast. Sometimes you hear people talk about some person. The idea was out that Hitler was the beast carrying the number 6-6-6. Well, he was; but he was not alone. It applies to every man, woman and child on the face of the earth, without a single exception—everyone: 6-6-6—the vibratory pattern of bringing forth. And it is the number of a man and it is the number of the beast.

If your body is used to bring forth beastly things, then it is the number of a beast as far as you are concerned. If your body is used to bring forth the noble, beautiful, lovely, creative things of divine man or woman, then it is the number of a man. Six: bringing forth. And remember, it was on the sixth day that man was created. But six—bringing forth; the vibratory name or symbol of the process of bringing forth. Remember, numbers of themselves have no power, no meaning, no influence, but they are the names of something in the symbolical pattern of the portrayal of truth as contained in the Bible.

And here we have the third day. The third day God said—His third command, by the way, the third command on the third day. His first command was what? “Let the waters be gathered together unto one place.” The second one was “And let the dry land appear.” And the third one is “And let the earth bring forth,” and that applies to us. The third command on the third day: “And let the earth bring forth.” But man was not created yet. So the process of bringing forth related to the manifestation of those things which would let man be created. God did not try to do the impossible—to create man first. He created other things and created man as the crowning creation, to be man and not a beast. But you would imagine, from the standpoint of the general pattern of function in the world, that God had really intended human beings to be beasts; the women to be cats and the men to be wolves. And when you get them mixed up, oh boy, what comes forth! No. The beast does bring forth something in all three planes of his being of body and mind and spirit. But what do you bring forth? You have to come under the classification of man or beast. You must make your own choice and let the earth bring forth something. And if you are going to share the creative process, you have to share it in the same cycle as we see it outlined here. If something is going to bring forth and appear, it must be in relationship to the earth. “Let the earth bring forth grass, the herb yielding seed,” etc. And each thing brought forth was established on the basis of bringing forth seed after its kind. “And God saw that it was good. And the evening and the morning were the third day.”

So we begin to see the vital importance of letting all things work together to perfection; not causing them, by reaction, to work together to more turmoil and misunderstanding and difficulty, but to let all things work together to perfection, as they do for those who love and serve the Lord. But for those who love and serve the devil, or some false God, all things work together toward more turmoil, more difficulty, more misunderstanding, more misery, more darkness. What shall it be? All things work together to perfection for those who love and serve the Lord. Blessed ones, what shall it be? Man, or beast? The choice is yours.

© emissaries of divine light

Allow The Creative Currents Of Life To Move

Allow  The  Creative  Currents  Of  Life  To  Move

Ascending  Substance  In  Sex

Martin Cecil   April 20, 1979  Assembly

It’s amazing how human beings have resisted the richest blessings that have been offered by the Lord. It seems that there is the endeavor to keep the impure heart, no matter what it costs. It costs plenty. The hour that has just been shared opened the door to a more intimate experience of the pure heart. What a delight this always is. A most vital aspect of what we may know together is this mutual trust, the yielding of an open heart without fear because there is a setting where this may be done with safety.

Mention was made of the hurts that have been known heart-wise—the wounds and the traumas. This has been magnified into a big deal by human nature. Amongst other things, they have seemed to provide a most excellent excuse for not yielding to the Lord—in other words for retaining the impure heart. How very contradictory. Why should there be any desire to maintain that state? After all, it was the state where all the traumas and the wounds occurred. “Let’s hang on to it, so that we may really enjoy our suffering.” And there is a certain amount of one-upmanship in this field, isn’t there? “I’ve suffered more than you.” I think we should be a little reluctant to admit it. “My heart is more impure than yours. Of course it wasn’t my fault. Others imposed this upon me.”

We would have to admit in the human nature state of affairs there is a lot of imposition goes on, but it is so because those concerned are willing to be imposed upon, as much as they are willing to impose upon others. If you ever impose anything on anyone else you are open to be imposed upon. That’s something to remember. If you complain about people imposing upon you, why is this so? I don’t mean the complaint, I mean your attitude toward an imposition. You are imposed upon because you impose. Most people don’t like to look at this; they are so badly done by. But what are they doing unto others? What do we do unto others? We could easily tell by examining what we think others are doing unto us.

You may recall the statement the Master made in this regard, something to the effect, “Do unto others as you would that they should do unto you.” The implications of this haven’t really been acknowledged. It’s merely the statement of the Law. What you find being done unto you is what you are doing unto others. “Come out of her, my people. Forget the impurity of heart, which maintains the wounds and the traumas.”

Now it may be that there are some scars around because of the wounds. In the realm of physical experience there are those who maybe lose a limb. Does this mean that you have to quit living? It’s remarkable what adjustments many people have made even though they lost more than one limb. When this does happen, sometimes it makes a man out of the person, so to speak, so his manhood was not dependent upon his limbs. We can be ourselves as angels in expression regardless of any scars there may be around in the emotional realm. The very fact of those scars may be helpful. They may allow us to have a greater understanding of others, for instance.  And the necessity of living regardless of those scars, of being true to oneself regardless of the scars, is what makes for strength, increases the valuable evidence of angelic expression. It may do so.

Of course there are those who get under it and never come out. We’re not interested in making lists of our scars. This is like the operations that people boast about: “I’d like to show you my scar sometime.” The emotional scars are much more evident as a rule than the physical scars; we’re exposing them all the time. So we can live and move and have our being in creative expression in one sense regardless of these scars and in another sense because of these scars. We needn’t be inhibited by the scars, and we can use them to advantage. The Lord is capable of using all things to advantage and, as His angels, so are we.

We have been considering the matter of the essential generation of spiritual substance that we may be in position to use all things to advantage. There is the need for a generation upward (the substance of connection) and the generation of substance beyond ourselves (the substance of action). As men and women we have our dominant roles to play in this regard. I suppose, for the sake of illustration, one could say that a man has the responsibility of generating 75% of the substance generated in the outward sense—action substance—and 25% the substance of connection; and the female 75% the substance of connection and 25% the substance of action. Then there is 100% substance of action and 100% substance of connection. Of course these are merely arbitrary figures, for sake of illustration. But it does indicate that there is need for both male and female, whether we are considering this within our own individual beings or whether we consider it collectively.

God didn’t make any mistake creating man, “male and female created he them.” It doesn’t say that God created man neuter—neither one thing nor the other. There is a need for men and there is a need for women. The dissatisfaction known by men and women is based in the fact that there has been a lack of the experience of manhood and womanhnood. There are those apparently who have decided that such an experience is not possible, therefore we’d better have a substitute, the unisex. How pitiful. What a pitiful world it is that human beings have produced on earth—lots of tinsel but virtually nothing underneath. An insubstantial world.

It rightly is a substantial world. Therefore let’s generate the substance. This is the restoration, isn’t it?—re-creation, the re-creation of the substantial world, the world which includes all the dimensions, the spheres, which compose God’s creation. Yesterday I was speaking particularly of the necessity for individual acceptance of responsibility. I don’t know that this is any different to anything that has been said before; it just has been emphasized in relationship to this field of sex, as human beings have understood it at least, because there isn’t any field that isn’t sex in actual fact. The positive and the negative prevail. So we all recognize, or should have recognized for a long time, that we have individual responsibility. The whole emphasis in our ministry is related to this, isn’t it?—individual integrity, individual responsibility.

This ministry has nothing to do with imposition—the imposition of human nature ideas and concepts and beliefs about what’s going on in the human nature world everywhere. There are things happening that shock a lot of people, apparently—but I wonder how much events cause them to look at themselves and look at their own experience, and look at all the areas in the world where horrific experience is in operation, where people are being instructed to destroy themselves. Isn’t that the state of the human nature world? Isn’t that the basis for the educational system? To teach people how to destroy themselves. We all learned in that school, and we have practiced some of it in our existence. But if we have seen something different, praise the Lord. But we have no sense of association with all that stuff anymore, rightly. If we have no sense of association for it, could what anyone says make us feel guilty or make us wonder as to whether we are associated with something that is going to destroy us? We have been associated with something that has been busy destroying us. I suppose you could say in that sense we couldn’t be any worse off. But you know, in your own experience, what has been brought to you relative to the acceptance of individual responsibility.

Of course, there has been a lot of imposition present in the external sense in our Emissary ministry, because, as I say, human beings are reluctant to relinquish their impure hearts. So they keep going on the same old basis, as long as possible apparently. I trust the fire will get so hot that it will be found to be quite impossible. And if there is this fire being kindled on earth, the intensification of the furnace, it starts rightly first with us, so that the heat rises to the point where human nature can no longer exist in our own experience. That is in fact what we’re here to let happen, because when we let it happen in us, that is the re-creation of man, isn’t it? So we can look forward to that heat: a delightful cool experience in the angelic sense, but a fiery furnace from the human nature sense.

Is your attitude described by the words “Lay on the coals”? Or is it rather, “Well, wait a moment now. Let me prepare myself a little more for what’s coming.” Who is going to prepare whom? Can human nature prepare you for the elimination of human nature do you think? Hardly. The angel is present, so what are we waiting for? The acceptance of individual responsibility. We see this now in a very central way, in a core awareness, relative to this field of sex, because here is something that relates to the very core of things. And the starting point is the focus point at the physical level in our own immediate experience  It is by reason of this focus point that there is the possibility of the generation of the required substance—the required substance which  begins to emerge at that level and proceeds subsequently at each succeeding level as it is allowed to do so, as there is a willingness to let it rise up. Human beings in human nature have seen something of this; they have talked about sublimating sex somehow—magic, black magic. There is a rising up in the generation of substance certainly, and they have talked about various things like the Kundalini, and all this. Let us relinquish any concepts that we might have had in this area and allow the reality to be the experience, allow the generation of substance individually speaking.

We have to take the responsibility individually, obviously, the only starting point we have. We can’t start with somebody else. That’s what many people have tried to do. They thought that by involving somebody else, somebody else who was presumably willing to be involved, that some magic new state would be known. But it isn’t. One is still oneself, and the other person is still himself or herself. There is only one starting point, and that is in relationship to oneself. You may see the implications of this as it emerges in the various patterns of relationships with others, but there is nothing to emerge unless it starts with oneself, unless one has taken the responsibility of handling this particular necessity of generation for oneself. Somebody else is not going to handle it for you. Nobody else can. Each person is responsible for him- or herself in this regard.

I sought yesterday to emphasize the nature of the generation that is required as this is seen relative to male and female, because there is a distinction, there is this difference in essential requirement for generation—generation of substance to connect and generation of substance to act. [greatcosmicstory.blogspot.com/generation-generation-martin-cecil.html?m=1] Now you can’t act in any creative sense unless you are connected. In the human nature state human beings try to act without that connection. The result is destructive chaos. By manipulation it may appear to be orderly for a few moments, but very shortly it is seen in its true colors as being destructive chaos. It becomes plainly evident in the world in these days, and the more people try to stem the tide, so to speak, the worse it gets.

So our primary concern is the substance of connection. Now, whether male or female, we all have a certain responsibility in this regard in the individual sense. The male certainly can’t act, can’t generate the substance of action, without the substance of connection. The generation is initiated and maintained by Spirit, and spirit cannot reach the realm of action without passing through the realm of connection. So there must be the substance of connection. Now in the individual sense we have seen that the ladies have a primary responsibility for the substance of connection, the Substance of Being. The men’s primary responsibility is the substance of action, the Substance of Achieving; but they don’t have any basis for that achieving without the substance of connection. Now if we look at this from an individual standpoint then we can see a collective pattern of men and a collective pattern of women—a collective pattern of women who have the responsibility for the generation of the connecting substance, and a collective pattern of men who have primary responsibility for the substance of action. Both are needed. And the initial stages of generation is based in the correct individual approach.

Obviously, you can see the implications extending beyond that. We could take the intimate association between a man and a woman and see that here is another unit of generation, but such generation as occurs will only occur on the basis of the fact that the man and the woman concerned are functioning correctly for themselves. And it isn’t a matter of an endeavor to find something that is mutually satisfactory. There is no motivation in the approach to the creative expression to try to please each other. That’s not the point. The fact of pleasing each other is a result, and it should not be brought into the realm of cause by human nature. This is the human nature approach: “Let’s enjoy this together”—a little isolated pocket. “Exclude everybody else; we’ll enjoy this together.” That is self-centered. That is also selfish, incidentally. “Oh, but I’m being so unselfish to my partner.” But if you put the whole thing together you have a selfish situation, certainly a self-centered situation.

Angels are intelligent. They know what it means to live. They understand what is required in the creative process, and so they handle the situation accordingly, as angels. As angels they recognize that this generation can be valuably increased or magnified by working together. They work together as individuals and find a sphere of generation that is greater than if they had merely been working separately. But they cannot work together until they know how to work separately. I’ve emphasized this matter in relationship to marriage, haven’t I, particularly with respect to young people—and it applies to older ones as well, because human beings are not usually spiritually mature—but emphasizing the necessity for each of the partners to become sufficiently mature for him- or herself, regardless of the other, so that we do not have a situation of two people leaning on each other, neither one of them mature, each trying to prop the other up because they are not mature. And one pulls out from that situation, they each fall flat. We need to be able to stand upright for ourselves. Then there is the possibility for oneness.

So the function of male and female together is seen as an expansion of the male and the female function separately. But there must be that male and female function separately if there is anything to be brought together. Because this hasn’t been so, the expectation was that if they got together then they’d find out what it was. But that’s putting everything backwards, and it simply doesn’t work that way. There may be, in some instances, a certain amount of human nature satisfaction, but it is a destructive thing. So I place the emphasis upon an adequacy of maturity in this field, as well as in other fields, on the part of the individual, whether male or female, before there can be the experience of an expansion of that maturity because there is a blending of the two maturities. If you blend two children all you have is a continuing child, an expansion of childishness. And this is the human nature experience: the creation of more chaos and destruction, because all these effects arise out of this area of function because of its very potency.

What we see all around us in the world is there because of what human beings have been doing in this field.  If—this would be idle speculation—all sex ceased on the face of the earth all the works of man would collapse. Of course they’re going to collapse anyway—but not because of that—because the true nature of sex begins to be experienced by some. Without that the operation of sex in the human nature sense would bring destruction, entire destruction. This certainly emphasizes the importance of being a bit cautious in this field. It’s extremely potent. Now we don’t wish to become so fearful that we become of no value whatsoever, but it is wise to be careful and to be cautious.

If there is a recognition that in the true working of this sex principle there is an increase of creative potency, this certainly does not indicate that there should be some promiscuous experience in this regard. Angels are not promiscuous. Their concern is with the creative process—what is fitting and right in the unfoldment of that creative process. A true creative process is always under control. It is a governed process, a process that is certainly not governed by the fickle and impure human heart. It is governed by the Spirit of God. It is very specific and very exact. Let no one ever imagine that individual motivations, even the best of them, should take precedence over the motivations that properly control in the whole.

One of the freedoms that I don’t think has been written into the book yet but which human beings assume anyway is the freedom to go to bed with whom you choose. Of course there are certain legal factors here which may enter into the picture perhaps, but basically human beings feel that they have a right in this regard, isn’t that so? I’m sure that many of you have utilized that right. It isn’t a right; it’s a wrong. As an angel one is very much aware of the potency, the creative power, that is made available by reason of the generation of this substance for right use. If it is to be used rightly it must be generated rightly. Most people have imagined, apparently, certainly in the human nature world, that the ends justify the means. This is never true. The ends are a revelation of the means, so that if wrong means are used you will have a wrong end, no matter how much you may claim that you have the fulfilment of divine purpose in mind.

In the human sense we have no freedom whatsoever in this field, rightly, and most people would take the attitude, from the standpoint of human nature, “You’re taking away one of my God-given freedoms.” God didn’t give it; the devil did. There is angelic freedom but no human freedom whatsoever. The angelic freedom, however, is a governed expression. There is no freedom without government. There is no freedom without control. The freedom is the expression of the Spirit, which is One Spirit, concerned with one thing. In the achievement of the purposes of God there may be said to be a multiplicity of purposes, but they are all included in one purpose. And as angels we have responsibility for a certain range of purposes. Now we handle those purposes in whatever the most fitting way may be, and in the handling of them there is the necessity to generate the substance by which they may be handled.

I talk of these things both from the angelic standpoint and from the human standpoint because, somehow or other, these two aspects have to come together. If the human aspect is claiming freedom it can never come together with the angelic attitude, which is based in dominion, in government, in control, so that all things that occur occur to make possible the creative fulfilment of divine purpose. If some human desire supersedes what is required for the fulfilment of divine purpose then the divine purpose can never be achieved. And this is what has been occurring in human experience the world around. One of the evidences of this lack of control is the immense population in the earth today, based in the fact that everybody has the right, in the human view, to have intercourse with anyone, at any time, according to the human choice. And who has the manhood or the womanhood really to face these things and to see what the state of affairs is, and to stop going along with the human nature approach? Because only as there is the emergence on earth of the true expression, the right use of the essential substance, can anything but doom and disaster be anticipated. Well who is going to let it change? “Oh, let it be by the hand of another.” But who is the other?

Now, of course, there have been various human nature views about this matter of sex. In the Roman Catholic Church the priests are supposed to be celibate—impotent, in other words. I think in fact they may not be always; otherwise the church would be even more impotent than it is. So it is considered by some that non-use is right use; others, uncontrolled use is right use. But as long as human nature controls it’s all wrong use. We’ve come again to a recognition of the reality of right use, under the hand of the Lord, by His angels. There is no right promiscuity in this. The Master said something about there is no marrying and giving in marriage in heaven. Some have assumed then that the angels of heaven must be sexless on the one hand or promiscuous on the other. Of course it isn’t either. There is the design of what is required in the creative process, that’s all. And that can’t be set up by human nature. Human nature marriages don’t really mean anything in the sight of God unless those concerned let the marriage be a means of right use.

Now, as I say, it is necessary to accept the situation as it is, whether one is single or whether one is married. At the moment these are the two main alternatives. Therefore if one accepts it as a single person, individually for oneself, accepts the responsibility of right function, it will also be accepted in the marriage on the same basis, individually speaking. But there is also the recognition that here is a socially acceptable union which, if the individuals concerned will accept individual responsibility in the matter, can make possible a magnification of the generation of substance, and therefore of the connection and of the action. So everything is included. I haven’t just been speaking to single people. Those I’ve been speaking to are individuals. But it doesn’t really matter what the social pattern may be—it is still a matter of the individual acceptance of responsibility for right function. And until a person does that there is nothing.

There’s also a recognition that there is a need to allow the creative currents of life to move, and we can’t just stifle them and be right. There is a need for them to move. But when I say that, obviously there is the necessity for a great deal of care, that if they are allowed to move more intensely, then we must already have accepted responsibility for this matter, so that it doesn’t become an uncontrolled sort of explosion. You know this has occurred in various groupings of people in various ways, where there has been an intensification. There is a need for control; that’s an individual matter. The angel may be allowed to have a hand in the matter, and the human nature ideas and desires may recede into the background.

You know, the illustration of the male sex organ is the scepter of the king. Would you expect the king to be governed by his scepter? Or would you expect the king to make right use of his scepter? The answer is obvious. If there is a scepter there is a king on hand. The king needs to become aware of his right authority and of the right use of that scepter. I introduce that part for the men particularly, although the ladies can take note too, so that there may be a greater recognition of the reality of true dominion. The dominion is of the king, not of the scepter. Now insofar as human nature is concerned the dominion has been mostly of the scepter, which is ridiculous.

Obviously, insofar as the female is concerned the generation of substance is supposed to be upward. The clitoris has been considered to be a focus point in the woman of the intensification, but something needs to rise up and not just be kept there, because here we would see something that is a very immature nature, a little girl still on hand, whereas something needs to rise up. That may be a point of focus, a starting point, but something needs to rise up, which will ultimately properly include a woman’s whole body, because it includes, rightly, all the spheres of vibrational substance. It requires all those spheres to provide the connection. If it’s kept down at the lowest point then nothing much is happening. In all of this it can be seen that in the physical body there are the symbols of what is needful from the standpoint of all the spheres.

There are starting points, but let’s not finish with the starting points. Let’s allow something to be generated, something to rise up that “there may be meat in mine house,” as it was put. “Bring all the tithes into the storehouse,” that there may be the meat, which we need to eat if we are to give meat to our fellows.  The Master said he had meat to eat that his disciples knew not of, but he also gave meat to the multitudes. Here are the two kinds of substance—the substance of connection, the meat to eat, and the substance of action, the meat to give. We have no meat to give if we haven’t had meat to eat. So both are essential. And we begin to see how essential the male and female aspects are in the creative process, whether within the individual or whether between individuals. It is in relationship to these things that we become aware of how the creative process may be handled as we assume our responsibility as stewards of the Lord on earth.

We begin to have a whole new area of creative living, which doesn’t mean that we become intensely sexy, as it might be put in the human nature world, although there is an intensification in that regard—but it doesn’t just stay there, as I have indicated. It doesn’t stay just at the point of initiation. Then we have a very narrow and meaningless experience in existence, if it does. But here is something that begins to be generated that permeates all the spheres of our living, so that we have connection with the Spirit of God at every level and we have something to offer of the Spirit of God at every level, and we’re not caught in some meaningless little pattern of sexuality, according to the human nature view. And yet we can’t ignore it. It must be there as the point of departure.  Then something massive expands out of that. If we don’t have that point of departure nothing massive can expand. But let’s not get stuck at the point of departure, which is what human nature has done.

So again we’ve had opportunity to consider these things together in a little different way, at a little different level—I trust at a little expansion of awareness, so that there may be a greater understanding. And we may find ourselves in position to become increasingly sensitive to what is back of the initial starting point, and what is beyond that again, so that we don’t settle for the minimum.

© emissaries of divine light