What I Know

What I Know

Uranda   1953

I do not know that there would be any gain in your aspiring to be the centering of everything that there is in all the cosmos. You were not created to be that, and for myself I have no desire to be that. I am perfectly contented that the centering should be where it is. And it is going to stay there, whether you like it or not, in any case, so we might as well accept it. But I am happy with the arrangement myself, completely happy with it, absolutely satisfied, not in the least bit envious of that God Being who carries the responsibility of the absolute focalization of everything there is in all the cosmos. That is His job, and He is happy there; but that is not my place.

Now, once we begin to see that, we stop trying to be something that we are not supposed to be, we stop trying to get something to ourselves; because we see that that is maintaining a pattern of separateness, of gettingness. That is not the way it works at all. That is a pattern of separateness and of segregation. Our pattern is of oneness, of unification, of sharing. Once we have about three billion people living on this earth who have all the capacities of their true natures in working order, properly polarized, physically, mentally, emotionally, spiritually, functioning as divine men and women should, then, in manifest form here on earth, we will have all of the awareness, all of the consciousness, of God, and everything else that is necessary to perfect function on earth. And that will be well. But that will not include in specific form—perhaps in awareness in a general sense, but not in a specific sense—much of the truth, knowledge, information, that may be available in other parts of the universe or cosmos.   

I could tell you something about some of the few vacations I have had from the particularized patterns of responsibility that are mine in this divine arrangement. I have had a few vacations. But it would sound so fantastic to you and much of it could not possibly be put in words. Now I could, perhaps, make it entertaining, perhaps a little spectacular, a little sensational, talking to you about some of the journeys that I have made through the universe itself and on out into the cosmos. I am not talking about while I was living in this particular body that you see here. I am talking about something that worked out in intervals between particularized manifestations in this sphere of things. And for some it might have some meaning; for others it would not. I am not particularly interested in talking about it, in any case, right now. I mention it for one purpose only: to help you to see that there are these different levels, that there are these aspects of being. 

And when I stand here before you and talk to you I am not talking from the standpoint of, well, just what is contained here in the Bible, for instance, or what somebody said, or what somebody wrote somewhere back along the line. I am talking to you from the standpoint of what I know from the personal contact and function in this sphere, extending, if you please, to the central Sun of suns, because I have been there, I have been there, I know by personal experience. I would not want to live there all the time but it was wonderful, glorious beyond anything you could possibly imagine. But I have been there, up and down the line, visiting so many different parts of the cosmos and the universe and the solar system. But that does not mean that I have been everywhere and seen everything and that I know all about these different things.

 

 

The  Great  Cosmic  Story

 

was initiated one year ago today.

The purpose of this Site, then and now,

is to unveil, draw to remembrance, and share the multi-faceted spiritual expression of

 Uranda  &  Martin

 

Lloyd Arthur Meeker  &  Lord Martin Cecil

 

and a few others who worked closely with these two men over many years.

 

During the past 12 months TGCS has received over 24,000 visitors and readers.

How beautiful and fulfilling are the

Cycles of the Grand Creative Process

Listen!  for the sound of many waters.

Listen!  for the sound of the rushing wind.

Listen!  for the sound of the silent earth.

Listen!  for the sound of the radiant sun.

Listen!

Maturity causes the individual to begin to stand out as an individual from his fellows. If there is an unwillingness to allow the divine distinctions to appear in the expression of life, that person is insisting upon remaining a baby. Why should there be this fear of being different—because we certainly are, from the divine standpoint, each totally different from every other. We are individuals, and if we try to conform to some humanly designed mold we will remain self-centered and we will never discover who we are.

Perhaps one of the reasons why human beings are afraid of being different is because of the mass attitude in this regard which tends to ridicule, to judge, and to condemn. There is a fear of being hurt, a fear of being condemned, a fear of being ridiculed. If we are subject to fear we remain self-centered. Fear is one of the spirits of self-centeredness. The fear of being hurt, insofar as our feelings are concerned, is one of the controlling elements in relationship to the vast majority of human beings. And so there is an endeavor to hide in the mass. Human beings seek to hide themselves behind their fellows, hide themselves from God.

God, properly speaking, must find expression through human beings to be known. If human beings are hiding themselves behind their fellows they are hiding themselves from God, because they are preventing the divine expression from appearing through themselves. Most people have a peculiar concept of what it would mean to hide from God—but to hide from God is to refuse to give the expression of the divine nature manifest form in the living of life. The individual who remains self-centered is hiding from God, and one of the attitudes of self-centeredness is to seek to conceal oneself behind others, to remain a part of the crowd, without being too much different. Just little differences may be all right, and the individual feels the need of some sort of individuality in that sense, so various patterns of small differences have been worked out which are acceptable in the overall state of the human norm; but none of these things are a revelation of individuality, none of these things are more than a pretense. Human beings playing children's games, pretending to be something, dressing up for the part, so to speak, but not actually being anything.

It is only when there is a willingness to come out from behind the mass mediocrity, regardless of whether there is ridicule or condemnation—as there probably will be—that there begins to be the satisfaction of discovering oneself and of coming to know God. No one ever, at any time in all the history of man, has come to know God while remaining a cipher in the mass of humanity. Human beings know God only when they are God-centered, so that God and the qualities of divine being are finding expression through the individual concerned. Then he knows God, because God is there in expression. Otherwise it is just imagination. The only place where man can know God is here on earth, and if God is to be known on earth He must appear on earth. Here in the world, we only know that which manifests in some sort of form—the form of thought, or the form of physical substance. Man was created in the image and likeness of God so that God might be given form on earth, and when God is given form on earth He is known on earth; but He is not given form through anyone who is self-centered.

The very fact that the vast majority of human beings are mediocre is evidence that there is no revelation of divine being, because God is not mediocre. Those who reveal the nature of God in the expression of life will certainly stand out in a world of mediocrity; it could not help but be so. Therefore if we endeavor to efface ourselves in the mass of human beings, we establish a state wherein it is impossible to know God. Anyone who begins to be God-centered begins to reveal true individuality—true individuality which will not conform to the norm which human beings have established for themselves.

It seems that the most effort human beings put forward, in the world as it now is, is to endeavor to conform to the patterns which are established by man, to be acceptable according to that norm, and it is fatal, literally fatal, as millions and billions of human beings have discovered sooner or later, but then it does not do them any good. We need to wake up to the fact while it still may do us some good. Unless we wake up to the fact while we are still living, the experience of maturity and the revelation of God's action on earth is impossible. And where God is not allowed to act there is destructiveness, disintegration, death. We see a world in which God has not been allowed to act, a world full of self-centered human beings, full of babies playing with destructive toys, without rhyme or reason or true purpose.

We cannot leave behind self-centeredness without beginning to emerge from the mass of human mediocrity. Are you willing to do that, or do you still wish to hide behind the trees in the garden?

Martin Cecil   1961

Oneness — God Being — Human Being

Oneness — God Being — Human Being

from  Comments On The Way #1

Uranda   November 16, 1946

There are certain indications that some Students in the School have an incomplete understanding about the Teaching of the School with respect to the Lord within, which has tended to hinder easy transition from the cycles of segregated individual expression to the cycle of coordination in the Unit. In order to focalize and clarify vision in this matter for all the Earnest Ones let us examine briefly the Truth of the matter.

Let it be remembered that the primary purpose of this outline is to show that the consistent Student in the Third Sacred School should not be any more concerned about his own Lord within himself as if he thought his Father within were separate from himself. Only as the individual lets himself be reborn, so that he worships God in Spirit and in Truth, can he know the actuality of these things, and bring forth the fruit that is properly made manifest through the branches of the one Vine. Let all of these things be considered from the standpoint of a vivid Realization of the actualized operation of the One Law.

Upon entrance into the Third Sacred School, one of the first great revelations of Truth which is essential to individual progress is the fact of the presence of the individual Lord within the body temple, coupled with a recognition of the perfection of the individual God Being. However, the Student is immediately advised that the outer mind, or temple consciousness, is supposed to become one with the Mind of the Father within—the Mind that was In Christ Jesus should be in each one. Emphasis was and is immediately placed upon the fact that the outer and the Inner should be one, and that progress in the School is in fact movement toward that oneness in the individual. If, in any instance, the Student continues to imagine that as he comes closer into the Unit there will be an increasing awareness in the outer consciousness of direction from the Lord within, he will hinder his progress, for he thereby proves that he has failed to grasp the significance of the Teaching as it relates to the essential oneness of the Inner and the outer.

To the degree that there is true awareness of the LORD of Love and the Lord of Truth there is, automatically, oneness between the temple consciousness and the Lord within, and the outer consciousness ceases to be concerned about trying to get into oneness with the Father within—because it is already in oneness and has no need to get into that state—or to try to receive direction from the Father within as if there were a continuation of the state of separation between the Inner and the outer.

The progressive instruction in the Third Sacred School has been designed to establish a consciousness of the fact of the Father within, and then to inspire the expression, in life, of the Divine qualities of nobility of Being which are characteristic of the Father within, so that the Inner and the outer should in fact be one—whereupon the continuing instruction, emphasizing the necessity of that oneness, began to develop a consciousness of the Unit of the One Christ Body, wherein the many members of the Body began to have a true and vivid consciousness of the LORD of Love and the Lord of Truth. As an actualized feeling consciousness of the LORD of Love and the Lord of Truth began to permeate the individual members of the Body, they were treated, individually and collectively, on the basis of the actuality of the oneness of the Inner and outer, even though the perfection of the Father was not in all respects in absolute manifestation. Therefore, if the Student, to any degree, continues to think and act from the standpoint of a separation between his outer consciousness and his Father within, imagining that he should try to get direction from his Father within, he hinders his individual movement into the actual unification of the One Body.

It was not and is not intended that any individual should undertake to delude himself into thinking that he is completely one with his Lord, but it was emphasized that since the Father within each one is perfectly coordinated with the LORD of Love and the Lord of Truth it was made obvious that any deviation, in principle or function in Reality, from the expression of the LORD of Love and the Lord of Truth would certainly be out of harmony with the true expression of the Father within, therefore, each Student was provided with an absolute means of checking the course of his forward, movement without being concerned about possible distinctions between the Inner and outer in his own individual expression of Life.

As the principles and Truths relating to the Unit have been expounded it was made evident that the whole process was designed to establish a consciousness of oneness—not just between the outer of the individual and his Lord within, but a oneness of all the members of the Body in a consciousness of Body, or Unit, and oneness with the LORD of Love and the Lord of Truth. Thus it is seen that the individual recognition, in a true, vital feeling sense, of the LORD of Love and the Lord of Truth indicates in an absolute sense the exact ratio of the individual function in oneness with his Lord within. However, the individual concept of this recognition is without weight except as function in that recognition has allowed the Spirit to bring forth the true fruits of the Christ Life in and through the individual members of the One Body. To this end the Way, the Truth and the Life, as actually made manifest in the One Body, has been clearly revealed through instruction and brought into manifestation through training, so that the individual consciousness might easily blend into the Unit consciousness in a Realization of the Divine function of the Unit as One Body, through which the Greater Works, of which Jesus Christ spoke, might be effectively made manifest.

Manifestation  of  the  Individuality  of  the  God  Being

from  Special Session  at  Riverside, California

Uranda   March 24, 1947

 

Is it not the desire of all to give up human individuality, so that the individuality of the Lord may manifest? To re-emphasize one point here:

"Emphasis was and is immediately placed upon the fact that the outer and the Inner should be one, and that progress in the School is in fact movement toward that oneness in the individual. If, in any instance, the Student continues to imagine that as he comes closer into the Unit there will be an increasing awareness in the outer consciousness of direction from the Lord within, he will hinder his progress."

Let us consider that for a moment, because if the individual is still concerned about his outer receiving direction from his Lord within, that very attitude brings about a separation between the two, because if they are one, the outer is not concerned about trying to get direction from the Inner, because they are then one, and if they are one, then they are in harmony with the Divinely focalized Plan. It is evident that there are three points of test: First — If the individual thinks there is oneness and he is still concerned in the outer mind about getting direction from the Lord within, that brings separation because it is an acknowledgment of twoness and not oneness; and Second — If there is oneness there will be a recognition of the Lord of Love and the Lord of Truth; and Third — If there is oneness there will be a bringing forth of the fruits of the Spirit as members of the One Body or branches of the One Vine. There are points of test clearly outlined here, so I see no reason for any excuse for confusion.

Human beings imagine that they will lose their individuality when they become members of the one body. That means they want to be scattered entities and not unified entities, but unless there is co-ordination between the Inner and the outer, there cannot be a manifestation of the individuality of the God-Being. There is a manifestation of the human personality, and if there is oneness in the individual, then there is automatically oneness in the Unit, because the One God is made up of one Unit of God-Beings.

The world of man is supposed to reveal the world of God. The One God is the unification of all God-Beings focalized in the LORD of Lords. When Heaven and earth are one, the manifestation through man on earth must be the expression of the Unit, so that the Unit of Divine men and women is revealing the Unit of God-Being on earth.

Inner  and  Outer  Focalizations

from  Seven Spirits — Mind

Uranda   June 10, 1953  Class

One of the factors which we might inject at this point, in order to be sure that the opportunity of comprehension is clear, is this: Some people assume that the God Being as such, the inner point of being, is supposed as such to take care of every little detail of everyday life. Now, that is not the case. In other words the outer aspect of consciousness, being one with the inner aspect of consciousness, is supposed to take care of a multitude of details, the things that are worked out more or less automatically. As soon as there is a recognition in outer consciousness, so functioning, that something is getting out of pattern, something needs to be adjusted, there is an internal process by which the focalization of consciousness in inner deity is allowed to come into play to take care of that.

But the process of taking care of all the little details of life, of deliberately determining that now is the time to put on your shoes, or now is the time to take them off, or a thousand and one other things that you do in daily life, does not have any direct relationship to the focalization of inner deity within you, because the outer aspect of consciousness is supposed to be able to take care of those things without interfering with the vibrational factors of the inner. As long as the outer aspect of consciousness, functioning in actual fact at one with the inner, takes care of these things without trying to assume control, on a basis that is harmonious to the One Law, harmonious to the divine purpose, etc., the God Being simply leaves it to what we might call the human being, without in actual fact establishing any differentiation between them. But there is a point where, under pressure, or because of some factor getting out of hand, the movement back into the inner point of control takes place and it is a direct expression from the inner to the outer. So you cannot actually divide the two at any point. But it is not, with respect to a lot of things that your outer mind is supposed to know, actually a movement of the inner point of reality out through the consciousness as a particularized expression; only a general pattern, so that the mind can function on a basis of intelligence.

Now if you expected the God Being to take care of every little detail, there would be no need of your having, in the outer sense, self-awareness, self-consciousness, would there? You are supposed to be the outer manifestation of the inner, functioning on a basis of oneness. But suppose the central focalization of deity, which we speak of as the Lord of Love, or the LORD of Lords, were to particularly delegate to you some responsibility. You have some job to do from the standpoint of inner being and outer being. Well then, does that mean that every time you are to determine whether you should pick up a glass or set down a book, or do something else, so to speak, that you are to run to the Lord of Love and say, "Well now, Lord, what would you have me do about this matter? Really, I ... I want to just obey you. I want to do just what you want me to do, dear Lord. What would you have me do?" And so the great King stops to consider all of these little matters and He tells you just what to do and how to do it, in every sphere of function. Why? It would be easier for Him to go and do it Himself and there would be no need of you. No. When He delegates responsibility He expects you to do a job in harmony with the laws of His Kingdom, period. There may conceivably be some point at which you might need to have a consciousness established, particularly of—what shall we say—vibratory interchange with that focalization of deity. But you were delegated to do a job, and if He expected to do everything, make every decision, work out every little detail, He would have gone and done it Himself. It would have been much easier.

So this works in exactly the same way—just as the inner point of focalization of deity in you, functioning with the oneness, or full response, of the outer aspect of you, proceeds to do a job within the pattern of the Law, and unless something gets out of hand beyond the range of your proper responsibility, you do not refer back to center. You go and do a job. But you do it within the vibratory field, you do it within the Law, you do it within the patterns of the kingdom. And so you, as a focalization, may have the privilege of providing centering for the factors of others. If you expect to go out and tell them how to think every thought and speak every word, and so on, it will not work. Well the same principle carries on out to you, the focalization of deity within and the outer manifestation of consciousness.

Now human beings, tending to recognize the fact that there is a God Being within, start out to try to work in the field of magic; but it is the outer phase of the mind tending to direct and to determine; it is not the outer phase of the mind working within the laws and principles of the kingdom. Here we begin to have the difference between so-called white and black magic. And as soon as you, in outer consciousness, have accepted identity in and with inner consciousness, anything that is beyond the range of your true ability automatically begins to flow out from the inner point of being and will be met in the pattern of divine magic. But if this outer consciousness denies relatedness with the inner identity, it will try to do something which it is not equipped to do, and then there will be futility and failure.

There is a point, however, in every individual where the pattern of particularized action is more or less automatically established on the basis of the outer aspect of the one consciousness and it does not even enter into, or concern, the inner aspect of the one consciousness, so that you go ahead and do; you function without having the inner aspect of consciousness be under the necessity of particularly determining when you will put on your glasses and take off your glasses, and when you will put on your shoes, and when you will eat and when you will drink, and a thousand and one other things through the day. That is the right and normal pattern of living in the divine state. But the easy flow, back and forth. When the pressures increase, instead of the outer aspect of consciousness breaking and becoming subject to the outer and trying to do something of itself, it just lets the pressure increase; it holds steady, it gets connected up with the inner. The inner comes into play and moves out through the outer, and it is all done—beautiful, wonderful, glorious, the working of heavenly magic.

© emissaries of divine light