Attunement to the World Body of Humanity

Attunement  to  the  World  Body  of  Humanity

Uranda   November 1, 1952

I was thinking that when we give an attunement to an individual, if there is no particularly difficult condition the period involved may be comparatively short insofar as establishing a basic pattern is concerned. But the more difficult the condition the more necessary it is to consider time elements. Even in creative activity, such as was made manifest through divine man before the fall, that which was to be created was not brought forth as a finished thing in an instant. The vibratory factors had to be established and maintained long enough to allow the specific formation in harmony with the pattern. A specific creative field had to be set up, the reality of the creative fire had to be there, the working of the control factors in truth had to be established in fact, the design had to be projected into the field, and the whole vibratory composite or focus had to be maintained long enough to permit physical substance to take form in relationship to the particular pattern. The divine design with respect to such development for the human being in the prenatal period is nine months from conception to birth, nine months for the development of the form of a babe. Conceivably a specific flower, such as the pansy, might be developed in the creative process in nine days. I am not suggesting that is what it actually is, but illustrating. Whatever the period of time, the vibratory factors had to be held in focus until the job was done. Anything else would have produced an abortion, as surely as disturbing the development of the vibratory factors during the prenatal period in the development of a babe.

Here we have the responsibility of setting up a creative field, of bringing all the factors to focus in miniature, yes, but nevertheless in fact, as they relate to the kingdom of God on earth, establishing and maintaining those vibratory factors in harmony with the agreement which we have been considering. Every time a word is spoken, an attitude is taken, even a thought is accepted in the mind, or every time there is an act which is contrary to that pattern and the purpose of the creative field, there is that which would defeat or destroy. The period of time that is involved or required for the accomplishment of our goal is not of immediate importance. Whether it can be done in five years or fifty years or any number of years is really, as far as we are concerned, beside the point. Should you have any less dedication to purpose if you felt it would be fifty years rather than five? Or should you be any more zealous if you thought it required five years instead of fifty, or some other period of time? Is there any greater calling, any greater purpose, anything to which life can be more properly dedicated, regardless of the period of time that it takes to do the job?

In this process we are giving an attunement to the body of humanity, the body of mankind as a whole. When we give an attunement we only have to touch a very limited portion, a very small portion of the body, or it can be done “no touch” perhaps; but the specific focalization involved, as far as touching the body is concerned, is a very small part of the body directly involved. We do not have to feel that in order to give an attunement to the world body we must somehow be able to take the whole world's body in our hands, get it completely enfolded that way somehow. Some of you have had the privilege of receiving an attunement from me on the basis of our latest development of technique, which development was focalized through Albert Ackerley. I have been working out the various factors with respect to it, and those of you who have experienced it can testify that when you let go and respond rightly it penetrates; something happens all the way through the body. And it works very quickly, penetrates deeply, leaves nothing out, and I only touched two small points on you on your throat and one point on the shoulder or arm, a little bit of the upper arm and two points on the throat, and yet the whole body, from tip to toe, knows something is happening. It works, it penetrates. This has significance in relationship to our whole program. If within the scope of those who serve consciously with us there is enough to represent two tiny points in the throat and one or two points on the arm, three or four points to touch in the whole body, we have enough to give the whole body an attunement. The point is, then, that just as you do not have to take hold of every cell in the body and somehow work it over in order to do something to the whole body, neither do you have to take hold of every human being on the face of the earth as a separate individual, providing we have a true creative field, providing we are giving a true attunement, providing we as a body function as a true server should, not breaking patterns.

Regardless of what I may have said in the past, all that I have expressed that was designed to inspire and to set you on fire in the fire of God's love, regardless of all the many times we have shared an hour of meditation, regardless of all the wonderful blessings God has granted, in spite of all the things which may be properly classified as blessings, there is yet within the scope of those here gathered that which is not true to the agreement, the creative field, our purpose, that which keeps the attunement from reaching into the world body because it is stopped here. There is that which has not really penetrated to a point where there is an integrity, an honesty, in relationship to the agreement. Now, it is quite possible that someone might place a hand upon someone's throat and not give an attunement. There might be motivations which were not altogether right. The mere fact that you touch someone's throat is not all that is involved. So the question is, What do we do? I have been caused to stop and look and meditate upon the pattern of my presentation, the spirit of it, the extent of it, and of my ministry to you and through you, wondering what I could say, in what way I could say it, with what power of spirit not yet made evident, that would cause the meaning of the Word to so penetrate into the whole of the mind and the heart that there would be a true remembering. Oh, there are those of you who are beginning to really do it, and I thank God. But there are those of you who tend to more or less constantly break the pattern, refusing to be a part of the means by which an attunement may be given to the world.

I have felt that if I were to be effective from the standpoint of the world body I should, within the scope of those who have gathered here, be able to be effective. The fact that I have been effective with some gives me hope and assurance. I know it will be done somehow, through someone, somewhere, but I have so longed that it should be done through you who have shared so many of these vicissitudes of our beginning here. But there are those things which are not yet a true pattern of our ministry. Words are spoken that misrepresent us and our purpose. Spirits find expression that are not of my spirit, and they are not of the spirit of my Lord and King. From whence do they come? Why are they here? It takes time, yes, that I grant. I have never suggested anything else. But when I see unnecessary delays which close the door to searching, hungry ones in the world, when I see outworkings where actions, attitudes, words are contrary to our true purpose, where thoughtlessness, untrustworthiness, makes it difficult for those who would respond and share the reality of our ministry, I wonder. We cannot do it by ourselves. There are not enough of us here. We need more, more and more—not just a few dozen more; thousands and tens of thousands more, and more than that. We cannot tend to close the door and have the larger number and the deeper dedication. Why are we here? For some selfish purpose? We are here to serve. We are here to share creative activity. We are here to do a job to the glory of God and the blessing of the children of men. Until that reality of rebirth takes place, and until the results appear in life and action, we cannot do that job in any real sense. What can I say more than I have said, or do more than I have done, to bring about a true, completed sharing of that which God provides day by day, that as one body of many members we may truly let the kingdom come and let God's will be done on earth as it is in heaven?

I thank God for the progress that has been made and for the faithfulness of the service that has been made manifest, but if we would establish the pattern, and maintain it, by which we may truly give an attunement to the world body of humanity there must be more than has yet been made manifest in dedication, in yielding to the control of the spirit of God in living that to which we are dedicated. I thank God for you, but you are supposed to be a contact point by which we may reach ten thousand more, and each in turn ten thousand more, not for ourselves but for all, that there may be wholeness and wholesomeness, completeness, that the way of God's love and the reality of His truth and the wonder of life may appear, and that the things of God may have meaning to all the children of men. But that takes creative activity, the reality of divine attunement, which is present in fact all the time, something that is not violated because of human pettiness, self-centeredness.

Blessed ones, as long as we move as slaves driven to a task by circumstance, we will be that, and it will be revealed by attitude and by word. But when we begin to move as men and women, sharing the creative work of God on earth, it will be revealed by word and attitude, and out of the abundance of the heart the mouth will speak and there will not be words which ought not to have been said. There will be silences that are golden, there will be a speaking of heart to heart that does not require so much noise of chatter. There are too many words and not enough meaning. We are invited to be men and women in Christ, to follow our Lord and King, to share God's creative activity on earth. That does not mean that we cannot live and enjoy the little things and large. It does not mean that we cannot have pleasure, that we have to be long-faced and supposedly solemn. It does mean that the things that hurt and the things that destroy and the things that defeat will be eliminated and caused to pass away. It does mean that we can really, in all things, be a blessing one to another, and we can be trusted to be a blessing to others in the world.

© Emissaries of Divine Light

Blessed Is He Who Comes In The Name Of The Lord

Blessed  Is  He  Who  Comes  In  The  Name  Of  The  Lord

William Martin Alleyne Cecil  September 21, 1926

from  Assembly — Sunrise Ranch

Martin Cecil   May 1, 1981

The Assembly has been moving particularly with what the Master offered when he was on earth. I'm sure you have an increased sense of His presence, the reality of it. He was a real person on earth, in one sense the same as all the rest of us; but of course we also know that we ourselves are all unique individuals. So it was with Him: He was Himself, and to the extent that He was permitted to do so, He revealed that genuine person. He always was genuine, of course, in His expression of life, but not too many had any real awareness of it. Looking back from this distance, seeing beyond the rather stereotyped picture that has been developed by Christianity, we find the Master Himself, and the intervening centuries tend to disappear.

Obviously, at that time when He was on earth, the external state of affairs was very different to what it is now. But we can see how, coming into that world, He accepted the condition as it was and was capable of handling it the way He did. This emphasizes the fact that we come into the world now on the same basis; accepting things the way they are now, we can handle these. To the extent that we have been doing this, we have what I suppose might be described as a fellow feeling with respect to the Master Himself, not that we do not have an attitude of respect and consciousness of His position, but if He had been here now in this present situation in the world, He would have handled it just as He handled things back there, in a way that was fitting to the state as it actually is. He trusts us to do this, in His name.

We have been seeing more clearly what He actually was capable of offering to the world, if there had been those willing to receive it. As it turned out, there simply weren't. He offered a conscious understanding which nobody else had; on the basis of that conscious understanding, He could have provided the guidance and direction for the whole world, through the circumstances that were immediately at hand where He was. We understand that, from the standpoint of our own ministry now, the world is reached through the immediate circumstance and through those who are present in our immediate circumstance. That was so with Him. He had the understanding and was capable therefore of giving the guidance and direction that was needed. The door was open. Here was the very specific point of the conscious mind of the body of mankind manifest in form and expression on earth, and capable of allowing that point to expand as necessary under His hand, so that the restoration could have so easily taken place. I think we've had the awareness that He came to make that possible, at that time, but I think perhaps it now becomes more reasonable in our awareness that it certainly was possible. It could have been done; He was there to do it. That in itself is such a wonderful thing.

The Christian world particularly talks about the love of God and how this was brought into the world by the Master, revealed by Him so fully. They've seen or sensed something of this but haven't understood what it was. It was a very practical thing. It was something that, there and then, opened the door for the restoration, mankind to be man once again. But quite quickly it became evident that, while there were those who sensed something perhaps, drew close, they weren't really going to let it happen. We have seen the particular point where this fact of rejection was acknowledged by the Master Himself; it has come down to us through the words in the 23rd chapter of Matthew, the last three verses:

“O Jerusalem, Jerusalem, thou that killest the prophets and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!”

Of course, he didn't just have reference to this one occasion, when He Himself was incarnate upon earth. All kinds of opportunities had been given before that, but of course this was included. So He was the final link here, and could have let it work out in the rational way, and be something that was rational and reasonable to the minds of human beings if they had been willing to accept it.

“Behold, your house is left unto you desolate.” Here we have the necessity of allowing this to become no longer from the conscious standpoint. But going down into the subconscious mind, there is no conscious direction available. All that was to work out was to be done in a way that undoubtedly would produce a great deal of desolation, which it has done over the centuries since that time: all sorts of unnecessary suffering which we can see, looking back, quite easily and which He saw, knowing the way things would have to work out. “Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth”—there will be no conscious awareness anymore—“till ye shall say Blessed is he that cometh in the name of the Lord.” Only when the conscious state once more emerges out of the subconsciousness of the body of mankind, so there is something recognizable.

Now this is something that has come from the working of the creative spirit of God in the subconscious mind of humanity, to raise up a point of consciousness once again, whereas before when He came, of course, there was a projection there from above. It wasn't dependent at all on what was happening in the subconscious mind of humanity. He came as that point of consciousness regardless of what was going on and could have handled everything on that basis if He'd been allowed to do so. But the next cycle required that what was to emerge at the level of consciousness should come out of the subconsciousness of the body of humanity. It has done that, and we ourselves are aware of it because we participate in what has emerged. You can't take any credit; it just simply is what has been working out in the last 19 centuries. As there is such a conscious emergence, it assumes the position of the Son, and there is the opportunity for human beings everywhere to begin to say, “Blessed is he that cometh in the name of the Lord," because there is something on earth that is in the name of the Lord.

And we find that, as it is working out, there are many who are reaching a point where they are saying this, albeit mostly subconsciously. Creative changes are occurring in the consciousness of people everywhere, but some of those are rising up toward the light so to speak, still interpreting what they are experiencing in their own structured views, but nevertheless it's clear enough that something is happening. And we presumably are on hand, in some instances directly, to keep what is rising up from becoming introverted—in other words, merely more greatly infused with the structures they already have. It is easy to interpret the increase of awareness, as many people have done, to the structures in which they find themselves.

There are those who have found a new awareness from within the Roman Catholic church, from within Islam, from within almost anything; and usually when that happens, the individual imputes what has happened to the structure in which he was contained. It may be of course, at times, that the structure reached the point within the individual's own awareness where it was so structured that it was evident nothing was going to come of it, so they turned to something else; and because they have relinquished something and turned to something else, there is a greater release of light and then that is imputed to whatever it was that they'd turned to. Now this has been done in the Emissary ministry just as much as elsewhere, as though what was happening was coming out of an external structure, a form, even out of the teaching. But we have an awareness that, if anything has happened that has any meaning whatsoever, it is because something has come out of the person.

Human beings are so addicted to form that they see everything in terms of form, whereas what is happening is happening by reason of spirit. Now this is what, of course, was portrayed so beautifully in the story we are considering about the Master at the well with the woman in Samaria. She was drawing water out of the well; she had a facility for doing that, she had the water part or whatever it was, I suppose a rope and all the rest. This certainly portrays the view, the human view, that everything that is of use must be brought to the surface through the efforts of the conscious mind, which is not the Son, but rather I suppose the son of perdition.

All kinds of stuff is stored away in our wells; both directly and indirectly we inherit a lot out of the past, and we also have undertaken to various extents to put some more stuff down in the well, which is on file so to speak. If we have develped a good system of recall, we can get it up out of the well and this is considered to be the only basis of operations in the world as it now is. Everything is supposed to depend upon the precedents of the past: all the knowledge that has been accumulated and stored away, and which by various means can be gotten out of the storage. Go down to the library—we may have a pretty good storage bin and a capability of getting it out, mentally speaking. This tends to be a trap, of course, because the person imagines that he is pretty capable and wise and so on, on that basis. The thing that struck the woman of Samaria, of course, was that the Master offered something and apparently there was no means of getting home with it. This is the state of affairs which we've all experienced. Of course, we've tended to try to get hold of it, to grasp it; in other words, to follow out the same usual process of getting stuff and sticking it down the well so that we can draw it up as necessary. The Emissary concepts and ideas, beliefs, and so on—we've done this with these.
But there's a different manner of operation, as we are well aware. If we depend upon that, we're going to be thirsty most of the time. A question has often been asked, I suppose particularly with respect to Uranda in times past: where did he get it all from? There was no vessel to get it out of the well, apparently, because the vessel relates to this matter of human education, doesn't it, and the amount of water in the well, too; and Uranda didn't go all that far in grade school.

Where did it all come from? Well, we have some experience in this field. We are still often most inclined to place dependence on what we can get out of Jacob's Well, out of the world of precedents, the world of human knowledge, and it is thought we can slake our thirst that way and achieve great things. But it isn't the way at all, as we well understand. The way of spirit, something that you can't grasp, something that, from the standpoint of the human mind, is very elusive. And yet, here is the means of drawing: spirit draws what is required. It isn't a material bucket.

So there must be acquaintance with spirit if there is to be the experience of true thinking and of intelligence, of life itself. We find the spirit is very capable of drawing the material that is needed to give form to whatever it is that is required. This is the basis of healing, isn't it? The human view of healing and the healing arts is that you need to have a great deal of knowledge and a good bucket so that you can get the water out of the well as needed. You can diagnose, and then you can draw up the answer, which is very typical of medical training.

We begin to be more fully acquainted in the conscious sense with the fact that all healing, all of the necessities for resurrection and restoration, are made available simply by the working of the spirit, not by the bucket at the well. The well of water that springs up from within anyone—no one is superior or inferior in this regard. What is needful for intelligence is made available to the individual regardless of his intellectual prowess or lack of it, according to the particular part that that person is rightly playing in what is emerging on the basis of this creative spirit—something unique, individually speaking, in this regard. We need to have assurance that this is so, not only with respect to ourselves but with respect to others, so that we do not discount what others offer or what we ourselves have to offer.

Nothing is loosed in heaven without first being loosed on earth. A person will never learn or know what it means to give expression to the spirit of God without action of some kind. One can live in a dream world, but it requires action for the reality to put in an appearance, the heaven to be made known. The action which is required may be seemingly limited or restricted in the initial stages at least; there isn't any other way of loosing what is required in heaven without first loosing on earth.

So we have shared in this Assembly much more than is generally shared in the educational processes of the Classes, of allowing this well of water that springs up within a person to be released. The material action is what makes possible the drawing of the spirit; it opens the door to heaven, to the working of the spirit, to carry the creative process forward. But if the spirit in heaven is bottled up and prevented from having any release on earth, then of course nothing can happen from that standpoint. There's no drawing; there's no true intelligence; there's no real understanding. This has certainly been lacking in the world, obviously so. Now we introduce a little intelligence to the extent that we take action. We have reached a point, have been elevated presumably sufficiently in this process of the working in the creative spirit of God so that we have some idea as to what the necessary action would be. Most people are quite at sea in this regard; they have their precedents of rights of various sorts that they go through, which is not the sort of action that is required. We have a conscious awareness of the sort of action that is required.

While we're assembled at least it relates to this matter of speaking, of taking action on earth in this regard, and something is released in heaven. All such things obviously require a starting point. Most of you who have taken advantage of starting points in the past so that you have something already moving in this regard are aware of the fact that, if you do act, something is released and something more is thereafter available—there is something that is fitting, and we learn to work in a fitting way. Action—doing something. “Whatsoever ye shall loose on earth.” Well, what are we going to loose? We need to think a little bit about it; it's not just a platitude to be mulled.

What is this “whatsoever”? We'd better think about it. It has something to do with all kinds of actions which are necessary to make the facility by which the drawing of spirit is done available to spirit, to do the drawing. Then we begin to have an operating machine, so to speak, a living organism that is capable of coming in the name of the Lord—in other words, coming in the conscious expression of the mind of mankind. The Lord comes through that conscious expression in a very specific and definite way.

I don't think anyone who has any perception at all imagines that the Master could be pictured as He has sometimes been pictured, as a weak and vacillating individual. Nothing, even in the Gospels, gives any indication of that at all. He didn't hesitate to call a spade a spade when it was necessary to do so, and He didn't undertake to express Himself in a way that would win a popularity contest. He just spoke the truth, as it was fitting. Some people pride themselves on speaking the truth, and they splatter things all over the place, they have no awareness of what the truth is in the first place. But there also is little awareness that expressing the truth relates to a sense of the fitness of things; it's not something that one can sort of lay on everybody without regard to what is present in those concerned. It is what is fitting.

This conscious level of understanding and direction is coming into our experience. It is exactly the same experience as was true of the Master. He was a particular person, and we are particular people, and together we make a particular focus of consciousness, so what is happening is unique in that sense— but nevertheless it is exactly based in the true working of the Law which was known in the experience of Jesus. It's coming in a little different way in our experience, although it came in that way also for Him as an individual.

When you begin to see Him as a focus for the conscious mind of man, that is a little different because He came into that position and was therefore a projection, whereas we are letting something come up and begin to be raised up from the dead to come alive in intelligence. That is different to what occurred from the standpoint of His world ministry because, by the time He initiated that, He was already the projection, He was already the focus of the consciousness, the conscious aspect of the mind of mankind. But in His own personal experience, He had to come up from a baby, after all, all the way through, which is exactly what is really happening in the overall picture of the body of mankind. Of course, we might see it as we have in terms of the tomb and the resurrection, but the tomb proved out to be a womb, anyway.

So we see these cycles repeated in various ways, and if we come to the point of a clarity of understanding so that the reality of the Son consciousness is present, there is certainly a projection into the total mind of the body of mankind. The way it is coming about is a little different to what was the case insofar as our Master's public ministry was concerned. We rejoice to share these things, to have a sense of closeness to Him, to know that He went through the mill more so than we did, or have done, or are likely to do. But we understand Him to the extent that we have come to the point of understanding ourselves, of understanding what it is we are here to do, and are participating in the doing. I'm sure we're all most delighted and thankful for what has been brought to us during this time, that we might have the opportunity of participating consciously in the direction necessary to the restoration of mankind.

© Emissaries of Divine Light

Holding Steady

Holding  Steady

Uranda   September 9, 1948

Blessed ones, holding steady when the human vision cannot see the way, holding steady through that last phase of the cycle that permits fulfilment, is so vitally important. The world is full of those who begin things. Multitudes have started to do very marvelous things, and those beginnings are often with much fanfare and display; but beginning something, while it may be necessary and important in its place, is of little avail if we do not finish it. The Master said, "I have finished the work which thou gavest me to do." God is a finisher of things. If we are to complete our work, if we are to fully perform our task, we must let God's will be done through the completing phases of each cycle, so that the energies that have been expended shall not be dissipated, so that that which is builded shall not come to naught, so that that which is done may carry through to glorious success. Only through God's power, only through God's love, only through obedience to God's will, can these things be, and only as we let go in the spirit of the Christ, only as we allow the outpouring of the Holy Spirit, and only as we let the fire of love cleanse and purify and make whole, according to the pattern of truth, can we know what it is to be received of the Lord in that full adoption into the glorious liberty of the children of God.

Each one, individually, works through cycles of development and fulfilment and outworking. Each one here has at some time—and I can safely say many times—passed through an abyss of nothingness. That abyss of nothingness, that seems so empty of all fulfilment, is always, until one reaches a certain level of consciousness and being, a prelude to fulfilment. I have so often, in time past, given the assurance that the individual who comes to the abyss of nothingness is coming to the door of fulfilment. When the individual begins to feel that abyss of nothingness he should know that he is being prepared, if he will but hold steady, to be born into a new and higher level of life. Each one of you has passed through such an abyss more than once, but the human tendency is to still get disturbed when that abyss appears. When one is leaving an old level of life behind, and before one has found himself in a new level of life, it seems to the human mind that there is nothing; but he who holds steady, centered in God's love, maintaining correct polarity, finds that he passes through the abyss of nothingness and comes forth into a new and higher level of life, just as the babe comes forth from the womb.

I would that I could establish in each one's consciousness the fact that there is nothing wrong with the fact that you have the experience of passing through an abyss of nothingness. The fact that you come to an abyss of nothingness is not cause for discouragement; it is not cause for being upset or bothered in any fashion or way whatsoever. The fact that you come to an abyss of nothingness is proof that you are growing and that, if you hold steady in the completing phases of the cycle, you will come out of that abyss onto a higher tableland than you have known before. I am not suggesting that you should try to look for, or find, or get into, an abyss of nothingness; for if you do, that is of no value. But when one comes to the abyss of nothingness in the cycles of his being in the movement forward, it is proof of progress. So often I hear the expression: "There must be something wrong with me. I must be failing somehow. Things are not right in some fashion or I would not have this abyss of nothingness. I would not feel this loneliness, this utter separateness from things." You know, each one, what it is. Each one is also inclined to feel that no one else has such experiences. Each one imagines, if he lets the unreal mind work, that he alone has to suffer so, that he or she alone has to pass through such things, and that for everyone else it is easy, or that there is no abyss of nothingness. But you know individually, and I know with respect to you collectively, that there has not been a single one of you reach this point without passing through the abyss of nothingness, and I wish to assure you again that when you come naturally to that time in your progress it is proof that you are moving forward in the way.

When you are passing through the abyss of nothingness it seems that you are alone. Those who have attained to high illumination back through the ages have said that that is one place which you must traverse alone—utterly and absolutely alone. Now I must point out that that statement is not true, but I must also point out that it always seems to be true to the individual. As far as the individual himself is aware, he thinks that he is alone. He cannot see the fact that he is not alone. As you move forward and reach a higher point of consciousness you come to know that it is not actually an abyss of nothingness. Do you think that I have fulfilled my ministry these years that I have worked with and among you without passing through that which is, at certain levels of development, called an abyss of nothingness? I have passed through those cycles not a few times only, but scores of times. In years gone by it was to me also an abyss of nothingness. No one reaches that higher level of consciousness without passing through what is to him an abyss of nothingness, and it must be several times. Every movement from one level of consciousness to another requires that you pass through what is called an abyss of nothingness.

Finally you reach a point where you know it for what it is, and it is not an abyss to you but it is a point or phase of the cycles that seems to be peculiarly formless. Sometimes little steps or movements upward are experienced, where the abyss of nothingness may last only a few moments or an hour or two and it passes away. Those may relate to little steps of progress; but in the larger cycles, where the true outworking is appearing, there come the big gulfs, as it were. It seems as a huge abyss of nothingness, and the individual feels that he is alone, utterly alone. He cannot even see or feel or recognize that I am with him in spirit. He cannot see how it is that the Lord is with him. He cannot see how it is that his brothers and sisters are with him and have shared that experience in aloneness. So he is inclined to begin to look down instead of up. But if the individual always remembers, when he comes to the abyss of nothingness, so called, to look up and hold steady, in season he will begin to see a light as it were, and the light will grow and the darkness will be dispelled as he draws nearer, and shortly he will find himself on a higher plane of being than he has ever known before.

On the higher levels it becomes simply the Sabbath rest of the cycle, but that completing portion of the cycle is always formless. It is easy enough for some human beings to hold steady in the beginning of the thing, working it out toward the culmination, but when they come to that formless period, where it means simply holding steady on the vibration regardless of anything else, they tend to spoil all the things they built before. Blessed ones, whether it is for you an abyss of nothingness or a Sabbath rest in the Lord, know this: you must pass through these cycles to find yourself moving toward higher land in the kingdom. You can no more escape it than you can simply cut one day of the week out of the cycle and escape it. It is there. You have to live through every day whether you like it or not, so let us like it, let us praise God for it, and let us let that seventh day, that abyss of nothingness, be a time of attunement in God, so that when we come through we can look back without regret and praise God for the assurance fulfilled. All things work together to perfection for those who love and serve the Lord. It is not through self-centeredness, not through selfishness, not through trying to get something for ourselves, even if it be love or companionship or anything else, it is by loving God, and holding steady in the cycle of fulfilment, that we come to fulfilment and know what it is to grow in grace and in the stature of Christ Jesus.

Blessed ones, our Master went through many such cycles when He was on earth. I have spoken of His garden of Gethsemane, but there were many periods when He had to pass through that abyss of nothingness, when He went apart into the mountain alone to pray. And if you think I have not had many such periods, you do not know what the facts are. If you think there is anyone here who has made any progress at all who has not passed through the abyss of nothingness and known periods of aloneness—whether the individual be married, single or anything else—if you think such a thing, you do not know the truth of the matter. It is not a matter of whether the individual is married or not. The married ones get just as lonely and feel just as alone as the single ones when they get into the abyss of nothingness. I have sought to tell you that before, but for goodness' sake, listen to my word tonight and remember it, and stop rebelling against the necessities of passing through the abyss of nothingness.

When one is in that abyss there is no cause to be bothered, no cause to be disturbed about anything under the sun. Hold steady in the Lord and let Him do the works. He will carry you to that higher level and you will learn to be at home there, and then, as soon as you have reached a point of feeling at home at the new level, you will have to leave it. It will be broken up, it will change, and you will move through another abyss of nothingness to a still higher level. And every time the human mind thinks it is all worked out and that it will be thus and thus and thus, then it will be broken up; for to stay in such a state would be to stagnate and die. No, blessed ones, as soon as you begin to feel at home at any level of consciousness, if you are truly moving, progressing, you will come to another abyss of nothingness. Some of them will be small, some of them will be large and long according to the human concept, but it does not make any difference whether they last a few moments or a few months. They do not have to last a few months, but I have had them last far longer than that myself. But it makes no difference. Hold steady and let it work. I remember a period of some months just before, and just after, the Lord provided Sunrise Ranch for us, when I had to go through a long abyss of nothingness. It was not just for a few days or a few weeks; it was over a year. I was criticized by various ones. Some thought I was not doing everything I should or could, and some thought this and some thought that, and there was pushing and pulling and criticisms of every sort, and I had to live in high disdain of the whole disturbed state, without anything but aloneness in that, and hold steady. And if I had not done so we would not be here tonight. I am not saying that to take credit to myself. I am saying it to emphasize to you that if you are going to have any fulfilment you are going to pass through the abyss of nothingness. You cannot have fulfilment without it.

I have pointed this out before. It is in my writings, and I have taught you, but it has not been realized deeply enough. We are coming to a time when there must be a greater outpouring of the Holy Spirit. That means that when you touch your abyss of nothingness you must function just as if it did not exist. If you are bothered or disturbed you are going to shut off the current and—but let us not talk about that. When you hold steady in the abyss of nothingness, undisturbed, tranquil and serene, no matter how lonely you feel, you will come to know that companionship in the abyss of nothingness is impossible. So often there are complaints from those who do not have husbands or wives: "Oh, if I just had a companion like you, or someone else, then I would not feel this terrible loneliness." And if I undertake to tell them they do not know what they are talking about, they look at me askance and say, "How can you talk like that?" If you want to be convinced, I will ask every married man and woman to stand if they agree with me, and I do not think any one of them would remain sitting. I do not care if you have a husband or wife, or how much you love your husband or wife, when you come to the abyss of nothingness you have to take it alone and hold steady and let it work.

Blessed ones, hearken to my word and let it sink in deep. You will save yourselves much misery, you will let the thing speed up tremendously, and you will make it much easier for me, because then, when I speak to you concerning these things, you will not come back with the old idea of the outer mind, "Nobody understands; even Uranda doesn't seem to understand my particular situation. He may understand somebody else; but me! I am peculiar, I am different; he does not seem to understand me." The point is that as long as you have any such idea you do not understand yourself. So, blessed ones, if we are to have that glorious outpouring of the Holy Spirit for which we have prayed and longed, if we are going to have that fulfilment as members of the Christ body, we cannot hope to avoid our cycles in the abyss of nothingness, and we would not if we could, because at this level, while it may be an abyss of nothingness, as you get higher it will be the same thing seen in a different light and you will call it the seventh day of rest.

© Emissaries of Divine Light