We Have The Responsibility Of Generating The Pneumaplasm
Uranda August 22, 1953
In the consideration of the Shekinah Pattern of Being, we took note of the fact that the Spirit of God comes to a point of meeting in relationship to something in the outer physical realm. The Cloud of Glory, as it is seen, is the Body of the Shekinah—the essence of Undifferentiated Truth. We gave attention to the principles of magic, both white and black. This pattern of false translation of idea is something which we must very carefully watch. We recognize the black magic triangle.
Now if we remember the principles with respect to pneumaplasm, and recognize that spirit as such is something that is absolutely and forever invisible to the physical eye of man as he is so constituted, and then remember something with respect to the emanations or radiations which have been noted with respect to the body—how they extend further out from the body when there is a normal condition of health, how they withdraw into the body, and how there are the facts of various colorations—we can begin to put together some of the basic factors which are essential. Remember the point: the Spirit of God cannot be seen in its true or pure form. The human eye never sees the spirit of God. We can see the results of the spirit of God—we can see the forms through which the spirit of God operates, but we cannot with physical vision see the spirit of God. And until the pneumaplasm begins to provide a body for spirit, spirit cannot have any meaning in relationship to this world. Spirit as such does not have any relationship to this world, to any physical things, human, animal, vegetable or anything else, except through pneumaplasm.
When we begin to think about the manifestation of the power of God on earth, we recognize that there must be some means by which that power can manifest in relationship to this realm. And yet we know that millions of human beings, having something of the idea that the power of God is a reality and that it should be able to have meaning in relationship to human beings, have assumed that somehow there is just a contact, a connection, that may be made somehow that will let spirit have direct meaning in relationship to the human body or the mind or the heart. But in our studies, meditation, we have seen that such is not the case. We have also recognized that we, as human beings, have the responsibility of generating the pneumaplasm that is to be used. God does not generate the pneumaplasm from an Inner Plane standpoint. We can depend upon God to provide the ever-flowing current of His spirit, but that spirit as such has no meaning on earth until we ourselves provide the connecting link.
So the Only Begotten Son of God—Shekinah—is issuing forth from God all of the time. And in this connection, let us be certain to remember that God is to the realm of God Being exactly the same as mankind is to the realm of human being. As mankind includes all human beings, God includes all God Beings; and while there are focalizations particularized with respect to God Being—and such focalizations may, for instance in relationship to the LORD of Lords and KING of Kings, be spoken of as God—when we say God, we have reference to the realm of God Being, which includes all God Beings. And when we say mankind, we do not refer just to one human being or one group of human beings; we have reference to all human beings. So mankind is to human beings as God is to the realm of God Being; and from the realm of God Being in which all God Beings share—an individual and a collective pattern—we have the manifestation, on that level, of the spirit of God issuing forth from all God Beings.
This Spirit of God is the Only Begotten Son of God—Shekinah—which is to say, it is that which issues forth from God eternally. Now this Only Begotten Son of God can have no meaning on earth whatsoever except as we permit it—except as we cooperate. And man has not learned how to cooperate; which is to say, man has not learned how to live. We look into the world pattern and, regardless of all the religions on earth and all the philosophies and all the beliefs, we have human beings in a miserable condition, suffering all kinds of diseases and difficulties, chaos, a lack of peace, a pattern of decay, subject to death. Man, then, has not learned the art of living, and all the various philosophies have failed to give man an understanding of the art of living. So we are interested in finding this contact, learning how to function in relationship to it and learning how to live—the Magic of Life, or the Magic of Living.
One other point we must bring to focus, and that is the point of balance; how it is that the positive aspects of a given formation, such as a solar system, provide a pattern of energy, or a creative field, in which the negative aspects find a point of balance. That point of balance establishes, for instance, the orbit of this earth. The sun has a gravitational pull which is felt by all of its planets, including this earth, but there is also the centrifugal force which tends to throw the planet out from the sun. There are other energies involved, but we will not take time to study them at the moment. The important thing is that two forces, or energies, are counteracting each other, and the point where they come to balance, where they neutralize each other, establishes the orbit of the earth. From the standpoint of anything that is to have stability, we need the same pattern of principle. There must be the positive centering; there must be the negative response. Negative then means responsive: yielded to a given positive. And the point where negative response and positive radiation neutralize each other establishes a placing of form in relationship, according to the Divine Design. This point of balance must be seen if we are going to begin to understand the principles that begin to work in relationship to that which is an Altar Unto The Lord.
We have considered the development of pneumaplasm. And in our meditations we have recognized the principle of the hedge: the hedge about the individual, about his house, and about all that he hath on every side. This hedge in its original or primary manifestations has within it the reality of the spirit of God, but depends upon the generation of pneumaplasm and the coordinated relationship of that which is humanly generated with that which issues forth from God. We have noted that the moment any resentment pattern, any rebellious pattern, any self-centered pattern of any sort, egotism or false belief of any kind, distorts the vibrational field to the extent that there is no true meeting between that which is generated by the human beings involved and that which is issuing forth from God—anything that disturbs that point of meeting, that point of the beginning of the blending at the point of union between heaven and earth, will disrupt and spoil the result.
Now the spirit of God is issuing forth constantly—the Only Begotten Son of God is constantly being born, flowing like a fountain. And when we consider the fact that God sends His rain on the just and the unjust, we begin to see that nowhere on the face of the earth, without respect to persons or anything else, is there a place, a point, a person, where God withholds His spirit. God's spirit is issuing forth so that it is absolutely everywhere. But we look at the world and we see that the world is not in contact with that spirit, and even in the cases of whatever contact there is it is far less than that which ought to be. A little manifestation of power here or there, something that occasionally appears, and it is enough to keep the individual centered but it does not provide the manifestation of the essential power. We look into the world and we see that nowhere, with respect to any church, any philosophy, any teaching anywhere that we may see out there in the world, has that power been made manifest. Why? There are many reasons, but there has been a failure to recognize the basic principles of man's relationship to God. In our case, then, we are interested in letting the mind be filled with the Truth, a recognition of the reality of the Divine Design and Divine Control. We are interested in true centering in God's Love and true dedication to the reality of Life, the Trinity of the Spirit, or the Trinity of the Shekinah Pattern of Being.
Next we recognize that the uses of the power must be according to God's Will—not according to personalized human desires, but according to God's Will. Now human beings imagine, according to their various philosophies, that they are perfectly willing that God's Will be done. Some of them take the attitude, “If it is God's Will I will be healed; if not, I will not,” just to illustrate. And the individuals tend to have their personalized pattern of desire, the thing they want, the thing they are longing for. As a consequence, whatever power is actually generated is kept scattered, instead of letting it be centered to the point where there can be a true manifestation of power that will be effective in relationship to the world as a whole, and through changing the world pattern, begin to alleviate, and finally to correct, the situation with the individual. The individuals as such are so hungry, so thirsty, so desirous, that they keep making their own little contacts for their own little purposes, dissipating whatever is developed.
Now if we are going to have anything different from that which is to be found in the world, we must reach a point where the personal desires as such have no meaning. We must reach a point where we recognize the reality of the Divine Formula: The Lord is your Shepherd, you shall not want. To stop wanting—not to even want healing, not to want anything; for anyone wanting something and hoping to get something, trusting it will be God's Will that he as an individual will receive it, is actually desecrating although he does not know it—does not understand the principles that are at work.
Here we begin to see that God's Will is not something that functions from the standpoint of the individual, on a basis of, “Is it God's will that so-and-so should get well or should not get well?” In an overall sense we recognize that it is God's Will that all people should be well, but we also recognize that human beings must relinquish their self-active patterns, their self-centeredness, before they can be truly, effectively or permanently healed. Even if they receive a little healing they will reproduce some ill condition, because they assume that they know something which they do not know. They assume that they are living a spiritual life when they are not. So here we cease having a personalized desire, and we must encourage human beings to reach a point where they do not want healing, no matter how much they may need to be healed.
Sometimes human beings get confused on that point. They assume that if it is God's Will that all people should be healed then it is perfectly all right for them to want to be healed, and therefore they start trying to get healing, assuming that it is within the pattern of the teaching, which it is not. It is not all right for anyone to want to be healed—the very attitude of wanting to be healed separates you from your healing. It personalizes the vibrational field in relationship to yourself, without regard to the whole. Our consideration must be with respect to the whole, and if you forget the vital importance of the whole and say, “Even at the cost of the outworking for the whole I would like to have something for myself,” you prevent the fulfilment of the whole, which is absolutely essential to your fulfilment.
You cannot have a true, lasting or real fulfilment without regard to the whole. And for you as an individual human being it is utterly and absolutely impossible to have a real fulfilment, it is impossible for you to truly serve or really accomplish anything worthwhile in life—your fulfilment as an individual depends upon the whole—and at the same time your progress as an individual helps, if it is worked out properly, helps to bring about the fulfilment of the whole. When this point of balance is maintained between the individual parts of the whole and the whole, we can move forward effectively; but the minute the whole tries to progress at the expense of the individual part, spiritually or vibrationally speaking, it will defeat itself; and the minute the individual human being attempts to make progress or attain fulfilment in some fashion at the expense of the whole, then that individual will defeat himself and tend to detract from the whole. Consequently the movement forward, individually and with respect to the whole, must be on a balanced basis, and anything that violates that balance desecrates.
The Master recognized this principle in the outer sense when He spoke of giving alms, which is a pattern of life expression. Alms: the doing, the living, the acting, the wholeness of what we give to others, into life; the whole thing, what we give into life. And that is the seed we are sowing, whatever it is. So, to give in secret. Of course some of our giving must be seen, known and recognized; but the giving that we give where it can be seen must be backed up by giving which is not seen by the human being, if it is to have any meaning. If the beginning of the giving is on the basis of that which is seen, you fail, because then you are acting on a self-centered basis. If that which you give that may be seen of men is simply an expression that has a background reservoir of giving that is not seen of men, then it begins to have power.
Surface giving, outer giving in the ordinary fashion of things, brings about failure and desecrates—and that desecration takes place two ways: the individual who gives and the individual who tries to receive. Very often people think they are serving, undertaking to give in service, when it is not service at all; it is a desecration of the pattern. On the other hand, the individual who receives on such a basis is encouraged to receive for self-centered desire, the desire to get healed or to do something else, to get something, to have position or money. Let us remember that every teaching, up and down the line, that says, “If you follow out these affirmations, if you do thus and so, if you know thus and so, you can get a job, you can get a house, you can get an automobile, you can develop security,” etc.—I don't care what they are, what the teaching—anyone that holds out that materialistic reward to appear as the result of following out some particular pattern of being is using black magic. I don't care what kind of sheep's clothing it wears, I don't care what they claim, it's all black magic, without an exception. And we need to begin to realize that these personalized desires of personalized gain, even if it seems to work on the surface—yes, up to a certain point it will; you can demonstrate various things; you can accomplish something for the moment, but you will destroy yourself. You spoil the pattern for yourself and everyone else.
We recognize the basic principle of selflessness, so that even though we need healing, say, we do not try to get healing as such. What is the correct attitude on your part, if you are in difficulty of some sort and you seek out a server? What is the correct attitude? For you to try to get well? No. Now I have seen this pattern desecrated right here on Sunrise Ranch, over and over again. Someone goes to a server and wants an attunement, for what purpose? To get well or something, to clear a headache—to get something. Well now, those individuals have not realized that they have been spoiling the pattern, reducing the amount of power that is made available by our overall program. What is the right attitude? Do we turn them away because their attitude is wrong? Oh no we don't. We accept their response and begin to help them to come into attunement with God on a basic pattern of polarity which will allow them eventually, if they function correctly, to be healed. But if they are seeking healing they have not yet reached a place where they have a right to contact with the Secret Place. It is on the outside. If what we do, in relationship to those who respond on the only basis that human beings know or understand, is backed up by our right function inside of the Secret Place, then we will be able to do something. But we will not invite those people inside the Secret Place. Oh, into the attunement sanctuary certainly; that is all right.
What is the shrine? Perhaps it is in your heart. Perhaps it has an outer manifestation point in your home, a little corner where you have an altar. It could be, in its immediate pattern, almost any place or any thing. But that immediate or personalized shrine must be a part of an overall shrine if it is to have any meaning. It must have a center somewhere on earth. If you try to have a personalized shrine simply centered with God as a contact point, a place of contact with God on a personal basis without regard to the whole, you are violating laws and principles, and while it may seem to work a little bit once in a while, you will never have any real fulfilment. Why? Because you have violated the basic principle of recognizing the whole.
You as a person, you are going to contact God for blessings and benefits, or so that your service can increase, so that you can help others and so be a blessing to the whole, you say. You think so, but it will not work that way. You must have a relatedness to a point of centering on earth—not somewhere in heaven; for heaven is at hand anyway; any heaven that is to have any meaning to us is on earth—but the centering must be on earth and must have a relationship to the whole. If it has its primary pattern of relationship to the individual as such it will not work.
Now it is possible to develop a place, say a meditation chamber or something of that nature, where people can go, and they will contact something of the spirit of God and they will say, “That was lovely, and I had a great blessing.” Or some may go up in the hills or wherever the individual thinks is best, and he can have some kind of a contact and it can be a blessing up to a point. And yet it violates the principles of the deeper shrine unless the pattern is carried out in a recognition of the Central Shrine of the Whole. Whatever we have in a personal sense must have its relationship to the whole on the proper basis or we violate the principles of being and defeat ourselves.
In the Master's instruction on this vitally important point, He went on from the point that is translated as alms, or the giving into life of what we do in relationship to others, to what is called prayer, and He spoke of “entering into the closet” and “praying to the Father in secret”. We need to realize, then, that somewhere, somehow, if we are to achieve anything, we must become members of a Whole Body. Our Master came on earth to establish the principles of that One Christ Body, or the Vine with Many Branches. But those who think of themselves as branches or members of that body have scattered ideas; they have never come together with one accord in one place. We have never had an actual blending to that degree right here. We have reached high levels, yes, but never the absolute blending of being with one accord in one place right here. Sooner or later, I am hoping, I am trusting, in fact I am sure, that you here will reach a point where you are willing to relinquish all of your variations of viewpoint and thought, where you are willing to just utterly and completely trust God, where you are not concerned about variations of belief and concept, where you are not concerned about divisions with respect to our own membership, or anything else—where you are willing to reach a point of trusting God and really coming together with one accord at one point. Sooner or later it will happen. How long will it take? That depends on you. It is that toward which we are working.
When it happens we will begin to have, in the deeper sense about which I am speaking tonight, a point where individuals have forgotten themselves in true selflessness, a point where human beings have ceased all wanting; where personal desires of every sort have been left outside; where frictions, holding back, any ill attitude whatsoever toward others, has been all eliminated; where there is just one thing: responding in Center to God on earth right here, letting it work, because we have set aside all personal desires—we have set aside all personal desires for healing, for wisdom, for anything. There is a level where, moving along the way, you seek wisdom, etc., as an individual thing. But you must come to a point where you stop seeking wisdom, come to a point where you are not wanting anything except to let the Will of God be done—to yield utterly to Center—and at that point, letting all division cease, you finally demonstrate the reality of trust in God. Because as long as you are afraid you maintain a separation factor. If God is a reality—and He is—why take the attitude that you need to want something that is of God? To request it, to try to get it in some fashion, that attitude is one that is declaring, “I am separate from God.” And if you are separate from God you are not One with God. You cannot be separate from God and be One with God at the same time. To maintain this separation arbitrarily when there is the opportunity to let Oneness manifest is really a desecration. It is preventing the manifestation of the very thing you want.
It is all right for you to want to find the Kingdom of God as long as you are convinced that you are separate from the Kingdom of God, that you do not know where it is. But you must come to a point where you do not even seek or want the Kingdom of God. Why? Because the Kingdom of Heaven is at hand. It is here. Well, if it is here, then why keep on wanting it? Why not let it manifest? But it will not manifest if you just sit and twiddle your thumbs, or if you maintain your personalized desires or concepts or beliefs or resentments or what have you. Until you trust God enough to say, “Whatever is true in me will not be violated; whatever is true in someone else will not be violated; whatever is not true in somebody else over there will not get in.” Why should you be so careful to resist that person getting in with that idea that you don't like, that personality that you don't like, or something? “I just don't get along well with so-and-so.” So there is friction in some degree—and if it is friction it is friction.
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