The Necessities Of Correction To Maintain Balance

The  Necessities  Of  Correction  To  Maintain  Balance

Uranda   June 16, 1954  Class

There is the necessity in right function, in divine function, to constantly correct in relationship to those things which if allowed to be in control would produce evil, or tragedy, something wrong.

Balance—this balance in the divine scheme of things, even in the heavenly state, is not something that is just fixed, arbitrarily maintained, as if God finally worked it out to have everything work just so and there was no necessity of correcting. In any heavenly state which you may ever enjoy, now or in centuries to come, there will be the necessity of correcting in order to maintain balance. It is a question of the intelligence and understanding we use in making those corrections, and in maintaining balance, which determines whether we have a state of hell on earth or a state of heaven on earth. It is not the removal of the conditions which require correction.

 
If we take the attitude that the mere fact that something needs to be corrected indicates that there is something wrong or evil, then we are wrong, because nothing of the sort is indicated. Any person who is going to live on the basis of intelligence and self-consciousness has a responsibility ordained of God, to function on a basis which makes the necessary corrections for the lower levels of creation, which are not gifted with self-awareness and intelligence. This balance, then, all the way from the organisms of the soil to the highest forms of life of which we are aware, is something that is absolutely essential. And it is achieved and maintained by intelligent action producing the essential corrections—and that which is necessary under the Law to attain that balance is not evil.

 
We tend, by reason of dullness of perception, to let things get way out before we realize they are getting out, and then to take corrective action, which makes a rather violent and unstable thing out of it. If we were functioning correctly, we would have the developed ability to perceive every little tangent factor and to correct for it before it produced a great distortion. But exactly the same things that produce the distortions in the world today will be present in heaven forever, and until we begin to see that we will be trying to do something that is utterly and absolutely and eternally impossible.

Exactly the same things that produce the distortions in the world today will be present in paradise forever. Why? We will never have such a static, crystallized state that we will never be under the necessity of using our intelligence to maintain balance. And if we neglect to have the intelligence, or use it in making the corrections that would maintain balance, we have that which gets out of hand and produces the distortion, and then we say it is evil. Yes it is. It is wrong. But don’t imagine that we will ever have a condition anywhere, in any level of being, where it is not necessary to use our intelligence and perception to see what we need to do to establish balance and maintain it—which means, to make the necessary corrections. Otherwise everything would be completely static. We would be no more than automatons, and there would be no use for intelligence. If we had self-awareness on that basis it would be utterly awful, terrible, miserable; it would be hell.

 
One of the things that we need to see clearly and have established deeply in consciousness and conviction is that the conditions which produce the distortions in the world today will always be present—always, for all eternity. We will never get away from them. If we got away from them we would get away from the necessity of using our heads, using intelligence, using capacity or perception. The reason for the present extremes of distortion and chaos is simply that man does not perceive the tangents, make the necessary corrections, and maintain the balance. If he did that, we would not have these chaotic conditions of misery and suffering and sorrow. But the reason for these conditions is something which is established, not in evil, but in that which is divinely ordained. A bird, to fly, must be able to correct for the varying conditions of the atmosphere through which he moves. That is the process of correction to maintain balance. The more expert we become the quicker we perceive the distortion, the more slight the correction is, and for the person who is not aware of what is going on, he does not even know that the correction has been made.

It is not the fact that we have the necessity of making the corrections that is evil, but some people seem to imagine that if we were all good enough, or if we were all spiritual enough, or if we were all something or other, there would never be any corrections. And it is absolutely a fallacy, and will be forever. That is not true, and the more quickly we realize it the better. It simply is not true. There will always be the necessity of making corrections.

 
If you think that when you start along a certain course and find yourself under the necessity of making a correction, that means that there is something wrong with you, and you start getting discouraged and condemn yourself or blame somebody else, you are wrong. There is nothing wrong with the fact that you need to correct. There is nothing wrong with the fact that you make corrections. The only thing that is wrong is if you do not perceive the necessity of correction quickly enough—and if you do not make the correction. And so it is with living—all the way through every phase and department of life without any exceptions. You must be ready to make the necessary corrections in order to maintain the balance. And without balance we have nothing.

 
As we examine into the natural processes in what we call nature we will find that this is something that is emphasized over and over again: the natural processes in relationship to all things, from the tiniest organisms up to the mammals of the ocean, the great whales. There is that which helps to establish balance, and if it begins to get out of balance in relationship to some particular pattern, sooner or later you will find other factors coming into play, which establishes the balance again. Now, more or less it goes by ebb and flow, pulsation.

If, for instance, I am flying in somewhat turbulent air, do I attempt to make the correction or get hold of that wheel and hold it so tight that I can keep the ship absolutely level all the time? No, I let the ship ride the waves of the air. If it begins to go too far I make the correction, but I don’t fling the wheel over and jerk the ship and jar everyone who happens to be riding with me. It is all an easy, natural, more or less fluid movement, something that is not jerky, something that is not trying to do the impossible. Now if I tried to move the wheel quickly enough to counteract every little current of air, to the extent that we could presumably hold the ship absolutely stable in turbulent air, I think I would be rather foolish. I have seen pilots—l have ridden with them—who when at the controls were always fighting the ship and fighting the air currents. They had hold of that thing; they were jerking it back and forth; they were going to be good pilots. Well to my mind they were not such good pilots.

If we let the natural processes, which will produce correction, take most of the load—and there is a great secret, one of the greatest secrets which I could convey to your consciousness. If there is a movement out of balance this way, you can be sure that if you function correctly you will find something working somewhere to help counteract that movement. You will not have to arbitrarily make the whole correction just by might and main. There will be something else there. If the wind tends to tip the ship this way, I will make some correction, yes, but I am going to let the waves of the air make part of that correction. It is a rhythmic thing. It is a fluid, flexible thing. This leads us to a point where we can understand something absolutely basic in this matter of the creative living of life and have a deeper vision of the pulsations, or of the rhythm of pulsation; because rhythm in pulsation is possible only when there is balance, true balance; not a balance that is static and fixed, but a balance that is rhythmic.

If you are going to walk you do not say, “Well I am not going to let my body tip this way or that. I am going to show that I can actually stand straight up and I am going to walk without letting my body swing this way or that.” That is exaggerated, yes; but if you are going to walk easily your body is moving somewhat from side to side as the balance is maintained in relationship to the earth. If you try to walk very far without letting your body move in that rhythmic fashion you are going to tire yourself very quickly. Even then, can you do it absolutely? I don’t think so—it would not be normal or natural. There is a rhythmic movement, back and forth, as you walk. Rhythm is possible only in relationship to balance, and the balance point as you walk is established as the ball of the foot touches the earth—some people make it the heel; they come down bang on their heels, and the ball of the foot touches afterwards. If you are walking correctly the ball of the foot establishes your factor of balance in the rhythm of your walking. If you are trying to do it with the heel, you are jarring yourself—tending to disturb the function of the internal organs and you are not going to have the proper balance and rhythm in your walking.

 
We can take illustrations from conditions and functions all around us, all the way from the tides of the sea to the processes of breathing. We see that if there is going to be rhythm there must be correction for that which would break the rhythm. It’s not to say that there would not be anything which would break the rhythm if we were functioning correctly. It means that we are going to have the intelligence and the perception and the understanding necessary to perceive that which would break the rhythm, and to correct for it. If you are walking and your body starts to go a little bit too far to one side or the other, muscles in your legs and back immediately come into play to resist that movement too far out; it is stopped there. But if for some reason it tends, or something tends, to force you out of that balance, your own muscular reaction tends to maintain it, and if you do not you fall.

That is what happened to man. He fell. What do we mean—he fell? He fell just exactly this way, because he did not maintain the right pattern of attunement in the rhythms of life—he broke the pattern, got out of the pulsation. And just as such a condition in your walking or running will cause you to fall, so did it cause man to fall on his face, so to speak, in relationship to God and to life. This rhythm is basic.

 
In rhythm there is pulsation, always. You have studied it somewhat in relationship to the heart, I believe. But now consider pulsation in relationship to living, or what we call radiation. If I am dealing with a problem over here of some kind, do you think I attempt to establish some kind of a hard radiation that is just maintained out there all the time, just going, going, going? Oh no, I should say not. There are times when the radiation becomes stronger, but there are times when it recedes, and on the receding pattern there are factors being drawn in closer to me, where I can see them, examine them, factors about which I am going to have to make some corrections.

 
Now I have known people who say, “Well I think it is terrible that you have to make corrections with respect to the group.” I don’t think so. No. If I am not to make some corrections with respect to group function and activity, well then it is to say that I become immediately useless—you can see as well as I do, do as well as I do, and I can go on a vacation. But if I can help to establish those corrections which will make it easy for you to make the corrections in your places, then we can have the rhythm, the pulsation, and that is wonderful. But if you object to the correction I establish in relationship to such function, well then you are insisting that the abnormal situation be permitted to develop, which is not so good. Now if the receding factor of the pulsation in relationship to radiation, for instance, works out correctly it will bring in closer those things with which I must deal. They get closer. I can see them; I can examine them; I can let them maneuver into a position where I can deal with them. And then the outflowing, and then the receding. And radiation is something that is constantly pulsing, never just a constant, intense something.

 
Now that pulsation pattern must be seen in relationship to all phases of living. We do not just try to have a positive something going out here that just—how should we describe it? And yet human beings are all the time setting for themselves a goal that would require that, and it is impossible. I do not care how good you are, how spiritual you are, or anything else, you simply cannot do it. God did not intend that you could do it. He did not provide you with equipment to do it, because you are made in the image and likeness of Himself. There are these pulsations. If on the receding pattern these things come in close and you start saying, “Oh there is something evil. I think I’d better get discouraged,” well then you are violating your own intelligence, integrity. You are refusing to function on a basis of your own perceptions. But these things will draw in close, and if you function correctly the radiation will carry them out again, dealing with them the while, and then they will come back in. If you react to the fact that they are there to be dealt with, you are going to be upset, and then you will have to be dealt with.

Now here is a point: either you are something being acted upon or you are a means by which something else is being acted upon—for from the highest centering of Deity to the tiniest organism in the whole cosmos, everything, all the way through, is both being acted upon and acting upon.

 
What is it that acts upon you? That which is from above or that which is from below? If you permit yourself to be acted upon by that which is below you, where you should be carrying the acting upon, we have a discord, we have a break in the balance, in the rhythm, up and down the realms of Being; but if we function correctly, that rhythm comes all the way from God to the tiniest organism, being acted upon and acting upon. If I were not being acted upon I could not be of any service to you. And if I tried to act upon you without that, it would become something intolerable and of no value—you would all go away. The fact that you are acted upon by what flows through me is evidence that I am being acted upon. The question then is, what is it that is acting upon me? If it is of God, it is a blessing; if it is not, then it is a cursing. Just that way with each and every one of us.

 
If you are acted upon and you receive and accept that action upon yourself from the right source, then you begin to get into the rhythm, and then you become the means by which something else is acted upon in your realm of responsibility, in your realm of reach, whatever it may be. So we have here something absolutely basic: the rhythms and the pulsations of life with respect to which we must be constantly making corrections in order to establish and maintain balance. Without such function we are all going to develop distortions, which will throw us out of balance, and we will fall down and become something acted upon. And that which falls down to the point where it must be acted upon is in the state of refuse.

Now in what level are we going to function? As refuse? Or something higher? Rhythm, pulsation, balance, and the constant corrections which maintain that balance. If you think that in some heaven hereafter, or some paradise restored on earth, you are someday going to be able to sit down, close your eyes and twiddle your thumbs and expect everything around you to be maintained in balance, you are wrong. Living means function, function that works in relationship to the maintaining of the balance, making the corrections. We cannot go to sleep and sleep through eternity and be Beings. The reality of Being signifies a state of being awake, of living, of having awareness and perception, and the ability to make the corrections with respect to the rhythms of life.

He who is a master in any given sphere is the one who can make the necessary corrections with the least discord and bother and fuss. It does not bother him that he has to make the corrections. Let us never be bothered by the fact that we have to make corrections all the time. That is where intelligence comes in, understanding, vision. If we are going to share with God the principles of dominion and control, it means the principles of correction to maintain balance in the rhythms of life. And what greater joy is there than that?

We must find a way by which all the rhythms, and all the levels, may be coordinated and balanced, and that is mastery, that is dominion, that is control. It is living life the way God intended that it should be lived.

© Emissaries of Divine Light

Vibrational Intensification Intercourse — Friendship — Sex

Vibrational  Intensification 

  Intercourse — Friendship — Sex

Martin Cecil   April 18, 1979  Assembly

Yesterday we were particularly considering the generation of vibrational substance—vibrational substance that is necessary to our ministry on earth. It is necessary in the sense of making possible our own expression of angelic maturity on earth, and also to provide for the angel what is necessary to govern the creative unfoldment of the purposes of God. So there are two aspects to this matter of substance, one internal and the other external. The internal substance, of course, is essential to enable us to remain connected up, a part of the natural flow of what is coming down from God out of heaven into the earth. And we have a place of responsibility to extend that creative flow into the earth of our environment.

This might remind us of something which has been poetically expressed about the music of the spheres. I think this usually refers to some sort of cosmic symphony, but we can see it relative to the spheres of our own being on earth. There is a natural tone sounded at each level of substance by the spirit, which naturally finds expression through the particular consistency of substance. And all this is put together harmoniously, rhythmically, to allow for the individual expression of angelic character in the handling of all the responsibilities that may arise, and also, in the collective sense, the symphonic revelation of the Archangel.

Now we, as we have noted before, have a miniature situation here through which this focus of symphony may emerge. However, it must be playing adequately within the experience of each individual if it is to extend beyond the individual, and beyond, consequently, this collective group of individuals. So we share a responsibility in this regard, to let the music become increasingly known in our own momentary living, in our own experience, and also consequently be in position to extend it in the handling of our responsibilities. There is what might be called a dance of life, I suppose. We have music in our souls in this sense, so that we are capable of expressing what is fitting as individuals and what is fitting in our collective expression, which implies a pattern of right relationship between us.

All this is descriptive of factors that are inherent in our creative expression and responsibility, and we can see it in terms of music—and—dance, which takes it out of the realm of simply the cut—and—dried. And yet no one is capable of participating in the expression of music without having something very specific present in consciousness. The same is true with dance. It may in both these areas become more or less automatic, but something has to be there if it is to become automatic. It doesn’t happen just by chance. We cannot be sloppy, in other words—there is the necessity for exactness, and yet there is an easy and natural flow and movement which allows the creative expression to be known. This permits the generation of substance.

Life has been spoken of in many ways. Some people think it is a battle. That dissipates substance, rather obviously so. Other people think of it as a game. This may or may not dissipate substance—usually it does, particularly the human nature games. Or it may be thought of, as I have said, as a dance or as the expression of the music of the spheres, in which case there is the generation, the building, of substance, the rising up of substance in experience. We speak of it as vibrational substance, but in fact there isn’t any other kind. Even physical substance that we do not normally think of as being vibrational substance is. This has, of course, been discovered by those who have investigated the nature of matter.

So there is a considerable range of vibration involved here, and a considerable differentiation of substance. In a more or less arbitrary sense we have looked at it as relating to seven levels, but you cannot put a line of demarcation between one level and the next, any more than you can really paint a rainbow of seven colors with arbitrary distinctions between each color. You can paint it that way, but it wouldn’t be an illustration of a rainbow, just of a concept of the human mind. The rainbow, when we observe it, is seen in its various colors, but one color blends into the next and you cannot find the point of demarcation, because there isn’t any. It is just a changing vibratory rate anyway. And so it is in these levels of substance, which we do not need to define as vibrational substance in fact, because there isn’t any other kind. Each level blends into the next.

Something of the sort was described as incense ascending before the throne of God. Here is the generation of substance which moves upward—and here again it is just an illustration. Is it moving upward or is it moving inward, or how? There is a flow of substance anyway, and it connects with the throne of God. There is the space between the physical level of substance—between the lowest level and the highest—in other words between the lowest level of dimensional substance and the undimensional. The connection here is of substance of different consistencies. But it all is generated out of the lowest level, moving upward. And this generation is brought about by reason of the fact that there already is such substance available to permit spirit, undimensional spirit, to come down from God out of heaven into the lowest level of substance. And activating that lowest level of substance there is a generation upward, so that the cycle is complete: something coming down and something rising up.

I mentioned yesterday something with respect to the first seal, which is the focus insofar as the human organism is concerned of the lowest level of substance, the physical level of substance, out of which the generation occurs. We are considering this particularly at the moment from the standpoint of ourselves and our own experience, and what is true of the real state of man. After all, we are concerned with this matter of resurrection. Now, we have to start from the situation the way it is, which is not the real state of man, but we are very much aware that all the requirements for the experience of the real state of man are present. They don’t need to be created—they were already created. Everything is on hand. It is true that there has been a failure in human experience, but this does not deny the fact that the facility for the experience of man is present and always has been present. Our concern is to let it be reactivated.

The body has been lying in the tomb, in a coma, so there needs to be reactivation that there may be the experience of resurrection. And of course the reactivation, while it may seem to be more or less spontaneous, does not happen just by chance. It happens because everything that is needful for it to happen is present. And when something begins to open, from the standpoint of the body in the tomb, then the activation of spirit is found to be there. It has always been active; it hasn’t just simply withdrawn and sat on the sidelines waiting for something to happen in human beings. It has been present with human beings constantly, so that there could be no excuse by anyone saying, “Well we’re waiting for the second coming of Christ.” This is an attitude that certainly has been taken, and most people are waiting for something to happen.

But it is already happening. We are not waiting for anything. It may be said that the Lord has been waiting for someone, somewhere, to be willing to let something be experienced, but the means for that experience has never been lacking. It has always been there. Man was put out of the garden, it is said, because of his failure, but there is no mention of the fact that the garden was withdrawn, because it was not. It is still just as truly present as it ever was, but unexperienced by human beings. Because something is unexperienced by human beings doesn’t mean that it doesn’t exist, which is a rather arrogant attitude that human beings sometimes take. “I’ll believe it when I see it with my own eyes.” Well, there are lots of things that we haven’t seen with our own eyes, that we know very well exist.

So we have this matter of the focus point, the starting point, by which the generation of substance may begin to occur, rising up through all the various levels to connect with the undimensional realm in human experience. The connection has been there all the time, but there has been inadequate substance for one thing. There always has been substance or there wouldn’t be any life on earth, but the substance has been inadequate for one thing, as we have seen. And the veil has been present for another thing, by reason of the impure and hardened heart. So there is both the generation of substance and the purification of the heart—the melting of the heart and the purification of the heart—also necessary.

Here we see are areas in our own experience that we actually know something of, because something has occurred in this regard for us or we wouldn’t be sitting here. But we also see clearly enough that it has not occurred to any great degree insofar as mankind is concerned, insofar as the mass consciousness is concerned. Human beings are still fiddling around in their human nature state, even though it is becoming increasingly uncomfortable and we can see that discomfort all over the place around us. Let us not assume that there is no more discomfort to be known by us. Let us not sit comfortably in our pews and take the attitude that “Everybody else is going to be uncomfortable, not me.” You know that that really is not so. There is some discomfort to be experienced, to the extent that one maintains the human nature attitudes. To the extent that those are relinquished, certainly the Comforter comes and consequently we are not uncomfortable. And we can deal with whatever needs to be dealt with without utilizing any euphemisms—any tactics of evasion in other words. And it becomes a delight to allow things to come back into perspective. To the extent that there are any human nature nigglings still present in us we will find a little discomfort on occasion. And not only that. We will tend to misinterpret what we begin to become aware of.

Now we find this misinterpretation common with human beings everywhere because it is the state of human nature. The state is to impose already-existing concepts on any sensing of spirit which may occur. As we have noted before, human beings are mostly afraid of ghosts. The haunted house is a terrifying thing, and we approach it with trepidation. Usually those who do approach haunted houses do it with the idea of imposing some sort of a concept on what it is that is being experienced there. In other words they want an explanation, some sort of psychological explanation which makes them feel comfortable because they have a form. Human beings are comfortable with forms but not so comfortable with spirits, and particularly the sort of spirits that roam around haunted houses.

We reach a point where we are much more comfortable with spirit—perhaps not with that kind of spirit; we are not interested in that kind of spirit, because it simply indicates the absence of true spirit. But we are comfortable with spirit, and if we are comfortable with spirit we do not rush immediately to try to give it a form. The only reason people try to give forms to what is sensed is because they are uncomfortable without the form. We learn to be comfortable without the form, because after all, in our true Identity, we are Spirit. Individually we can say, “I am Spirit.” Well, if you say that, are you going to say, “I’m afraid of myself?”

Well that is the sort of attitude that human beings have tended to take certainly, because they have been so bound up in the form, in the external, in the physical form, in the psychological form. That’s about it, isn’t it? That’s about as far as it goes, because if anyone has any thoughts about anything higher than that those thoughts are form, mental form. Human beings become comforted by their mental forms. This is why they build images of things in heaven above for instance, so as to have a form to make it comfortable for them. But finally our identity begins to rise up out of form. It only does so to the extent that there is substance available for the experience of what is all part of a wholeness of being. We have restricted it to a very limited and low level of experience. Now we are letting it fill out so that we may become substantial people—substantial men and women on earth, with true stature, the stature of true character, which takes in all the levels of substance in the dimensional world. And this substance permits the revelation of what is the fact undimensionally speaking. We cannot, certainly, dive into the undimensional and uncover anything. Where would we go? Where is it? Well it is right here, it is right now, but that doesn’t make it comprehensible to us.

So the generation of substance properly proceeds, and it does so from this particular point of focus for the level of physical substance, out of which the generation of the higher vibrational levels of substance may occur. So it is seen that this point of focus in human beings is important. It is very important. But here again there is a sensing of the spirit in relationship to this point of focus, but immediately human beings clothe it in their already-established forms, instead of allowing the generation of the substance to continue so that they might participate in a consciousness of wholeness. So what human beings think of as the field of sex is always related to form, to external form.

Now I think yesterday, when these difficult questions were being posed, you had some problem, because you reverted immediately when homosexuality or marital and extramarital sex and all this sort of thing was mentioned. You reverted immediately into the form of things, which is a complete denial of the Emissary ministry, because we are not concerned with the form of things. And if someone says, “Well, what do the Emissaries think about extramarital sex?” what sort of an answer could you give from the standpoint of form? You can’t give any answer; that’s why you fumble around, because there is no answer from that standpoint. The point is that when someone asks you that question you have the opportunity of offering something to that person which is going to provide a way by which that person may see something that he didn’t see before. You are not therefore subject to the question that that person asks you. If you are subject to the question that person asks you, you are subject to that person. And if you are subject to that person, you are certainly not revealing the stature of the angel, are you? You are putting yourself down.

Now this is true not only in the realm of sex but in any other realm. The questions that people ask emphasize the form of things, and there is no answer on that basis. They don’t realize that. Well, maybe you can say something that will enlighten them a little, so that they can begin to see that their question was silly without your actually saying so. But if you fall into the trap of simply reverting into the human nature state and agreeing with the human nature state and saying, “Well, I should have an opinion about this,” or “The Emissaries should have an opinion about this,” you are denying everything for which you stand. That’s right, isn’t it? So by some means there is the necessity of moving the form out of the picture. And perhaps one might do it in the consideration, for instance, of marital and extramarital sex, by saying, “Perhaps sex which is included in the marital state is not always right, and sex which is in the extramarital pattern is not always wrong.” In other words one cannot generalize in the matter; one cannot understand it at all without seeing something of the spirit which is present. And it isn’t a matter of speculating about such things and having opinions about such things related to people out there somewhere. It is a matter of being in position to handle what is presented to us in the moment, to handle it rightly.

These sort of questions are all hypothetical questions. They don’t refer to anything that exists in the immediate experience of those concerned, so it is totally out of order. We can only deal with what is there now. We cannot deal with something which is in imagination. “Well,” the person may say, “it is a fact somewhere out there.” Maybe, but that’s not your responsibility. You are not out there, you are right here. How are you going to handle what is right here? Now there are those things which arise in this field right here and we had better look at those things, not indulging in hypothetical imagination, which results in euphemisms, a sidestepping of the issue, because we keep it out there somewhere and we don’t have what is necessary to participate in the process by which there is an actual experience, and an understanding of the experience of the generation of substance and the ascension of that substance through the various levels where it properly should go.

If we approach this subject there is a word which is a very useful word, even though it tends to be trapped into a human concept almost immediately. The word is intercourse. “Ah, we’re going to talk about sex!” Well, we are, in the sense that there is not anything but sex; there is not anything but the working of the Law. You cannot get outside of the working of the Law. But intercourse does not only refer to what human beings think of as sex. In fact, I looked up the word in the dictionary this morning, and it relates to the interaction between people and groups. And I think the second definition indicated something of an exchange of ideas and feelings between people. And the third definition was “coitus,” or “copulation.” That’s the third definition down the line. Well that is good, I think, from the standpoint of the truth of the matter.

The tendency for people is, in relationship to the experience of intercourse, to try to impose upon it the concept that they have about sex. Well, intercourse relates to friendship, doesn’t it? We cannot sit in our little rooms or cabins, or whatever, totally isolated from each other and have friends. We must interact somehow. There must be exchange if there is to be friendship. And the first level of intercourse relates to friendship, from the standpoint of our participation in the greater understanding and experience of the reality of resurrection. I am sure that most good Christians would never correlate resurrection with sex, and yet, if you put a line of demarcation between the two, you have neither. We begin to see that resurrection certainly has something to do with the point of focus in one’s own physical body from which the generation of higher vibrational substance may be made possible.

So here is resurrection connected up with sex. Now, in friendship, in communication one with another, in the exchange of ideas, thoughts, feelings, all the rest that goes on in a true pattern of friendship—I am not taking about human nature exchanges here; that’s the pattern of croniness, isn’t it?—a true friendship is related to sex, obviously—everything is in fact. But we can see this. The thing is that when two people do begin to develop something, particularly if it is male and female, there is an immediate imposition of a pre-established structure on what it is that is being sensed, and at that point it is killed. It is killed. “The letter killeth; the spirit giveth life.” If you impose a letter, a structure, on anything, it kills it. And people find this out. They think something wonderful is going to happen. Then suddenly it is dead, nothing there. Well, there was a deliberate murder.

We begin to see these things, so while there is, right in our association and friendship, a sensing of something that relates to sex—in other words there may be some intensification of life felt which perhaps comes to a particular focus in the sex organs, as they are called—but you do not, because of that, impose a structure upon it, which has been the usual human nature reaction to such a sensing. Now that structure may take a variety of forms. It may relate to the field of what is called masturbation, it may relate to the idea that if one is a man one must find a woman, or if one is a woman one must find a man. And all these sort of structures are arbitrarily imposed upon something that was pure and beautiful emerging in the re-creative, resurrective process, and it is killed, it is destroyed. And used wrongly, it magnifies destruction.

You can see how in your own experience—I am not talking about people way out there somewhere; they have their experiences, but we have ours—in your own experience you have known something of this. Now people of course find that this intensification sometimes is uncomfortable, because they are structured in various ways, they have various types of conscience we might say, which tell them this is good and that is bad—for instance, that marital sex is all right and extramarital sex is all wrong. Well there is not any kind of sex that is right as long as the expression is based in human nature structures—there is nothing right whatsoever. So you could answer that question about marital sex and extramarital sex by saying, “None of it is right.” Of course the person wouldn’t understand what you were talking about, but from your own standpoint you need to know that: None of it is right as long as human nature is there; it cannot be right.

How persistent even those who have thought of themselves as Emissaries have been to try to make it right. They have a structure in consciousness about the way the thing should be and, as long as it conforms to the structure, it must be right. But it is wrong every time, because it is human nature just the same—a little different structure perhaps, but the motivation is very much the same. Human nature motivations make anything anyone does wrong—quite simple! But who knows anything other than human nature motivations? Well, presumably you begin to know that there is something else, and you have not only a concept about it but some little experience. It is the little experience that is the important thing, not the concept about it.

So in the development of association—whether it is between a man and a woman, between a man and a man, a woman and a woman, whatever it is—there is always a component in the picture which relates to this focus point at the physical level. Always that is the starting point for anything that is creatively to happen. But as I say, we do not immediately start imposing our structures upon it, either for or against. We let it be what it is, and we allow the spirit to be there without a form—no form yet. We haven’t imposed anything on it. And if we allow it to be that, because we are delighted to begin to experience the reality of spirit—and are we not delighted with that?—then there is the generation of substance, and something begins to rise up in our experience. But as it rises up it keeps expanding.

When the highest vibrational level is reached there is the most substance, the substance of Love we called it. So there is an expanding experience as it rises up, and there is a sense of power and a sense of control in relationship to what is happening. You have not imposed any structures on it at all. You just have this sensing of spirit, that’s all. That is fine. Here is some evidence of the fact that the clouds in the heart, the impure heart, are beginning to dissipate. And of course, it is in the rising up of the substance that those clouds are dissolved, because they don’t belong in the pure substance, they cannot exist. The very movement of what is happening clears the atmosphere. But obviously, if you start imposing structures on this, then a deep, dense cloud layer forms again and you are right down underneath where you were before. And it all goes around in a futile, nonsensical circle.

We have noted that these structures relate to the concepts of human beings for or against various things. There is this in every area of human function, isn’t there? If you are for something then you are against something else, if you are against something then you are supposed to be for something else. But when it gets into the field of against, usually that so dominates the scene that you are not for anything. That is the anarchist, isn’t it?—all the human nature stuff and nonsense that fills human beings the world around. Well let us not revert into that. It is filthy anyway. But there is something right to be experienced in our living.

It is not intended that it should merely be a matter of spirit. Spirit necessarily should take form because of us, but we do not impose upon spirit the structured forms of human nature. We are willing to let spirit develop its own forms, which it will, if allowed to do so. We do not rush in where angels are more cautious. Angels are willing to wait. They have patience—isn’t that the first step to the Temple of Light? I seem to have heard of it—so as to allow something to develop in the way of substance. Until you have substance there is nothing to be done.

There begins to be this sense of substance, but the mind does not try to define it and put it into little restricted boxes. As we have noted, if that is done it simply dissipates the substance, and while there may have been an initial generation, a great enthusiasm—for instance, two people fall in love and there is a generation of this substance, such a terrific thing, and they impose on it their structures, and how soon does it all just evaporate away?—that is not the way to go. We can be delighted with the generation of substance, but let us not try to force it into these little boxes of human nature construction. “Eye hath not seen, nor ear heard.” How true that is. It is because eye hath not seen and ear heard, people get a little scared they are going to lose something unless they get it corralled somehow. Let us allow spirit to be free and not made to fit into some human-mind form.

We have the picture of the serpent tempting Eve, and Eve in turn tempting Adam, and the whole of human experience lowered into a state where the serpent dictates. And when the serpent dictates, God is forgotten, except perhaps as a mythical figure of imagination: “There once was a God somewhere, somehow.” And people try desperately to try to get Him to be here now. Of course, the fact of the matter is that He is here now. The trouble is not with God. We don’t need to drag Him out of some far-distant heaven to get Him to be with us. He is here already. We need to wake up to the fact. We need to be resurrected, in other words. And we cannot wake up to the fact without the essential substance of connection. Then the truth emerges into our human consciousness.

So there is the picture of this serpent, which relates very specifically to the human mind and to the means by which the human mind is acquainted with the environment, so that the control becomes an external thing. It is just on the basis of what the serpent says. The female goes along with it, and the male goes along with it. The male goes along with it because he goes along with the female. Whether men have been willing to admit this fact or not, it has been so. We have the fallen state. I seem to recall, in the story at least, that Adam was created first. Out of Adam came Eve. Now here are what have been referred to as the positive and the negative. Vive la difference! There is a difference. Long live the difference! It is rightly so.

We also have a certain awareness of the fact that while these illustrations relate to men and women as individuals they also relate to a state of affairs that is present in either a man or a woman. There is the male aspect and the female aspect present in either a man or a woman. In the true state of affairs, of course, the male aspect is dominant in the man and the female aspect is subdominant, recessive, or however you would like to put it, and just the reverse insofar as a woman is concerned. In the world the way it is things have gotten mixed up a bit here and there and you have the human nature pattern of homosexuality. And people try to justify that. They cannot justify that, any more than they can justify what they call marriage or extramarital sex. None of it can be justified, because it is all wrong as long as human nature is the governing factor. So why get bogged down in arguments and opinions this way and that? Anybody can have an opinion. It doesn’t mean anything.

Let us concern ourselves with the practical requirements of our immediate expression of life where we are, in the circumstances as they are. And let that be based in the truth that we know and not in fanciful speculations as to what Emissary policies or patterns would be. Oh, how much of that there has been in this, in the people who have associated themselves with the Emissary ministry. They look at the form of things and they say, “Well there’s a form like that related to Center in some way, therefore we have to reproduce that form somewhere else.” How ridiculous! If there is a true form anywhere it wasn’t brought forth as a copy of something else. It was brought forth as an expression of the spirit. The spirit creates its own form. Well, unless we are concerned with the expression of the spirit, the spirit never has a chance to create the forms that would fit in the particular situation, whatever it is. And everybody is striving to make the forms conform to the Emissary concept that has been developed. And that absolutely nullifies what we are here to do, and there has been a good deal of that sort of nullification.

In some respects I am sure you yourselves recognize it. I certainly do. I have seen it over the years. And here, I think, is an indication of the necessity of patience. If anyone has had to have patience, I have. Some people become quickly impatient. We wouldn’t have a ministry if that had been so with me. It is not because I’m blind and I don’t see what is going on, I don’t know what is going on. I do, clearly enough.

We are concerned with spirit—a sensing of spirit. Now if we find ourselves in a particular situation where there is the beginning development of friendship, the increased intensity of the life forces coming to focus and moving, as they should, as they need to—it is absolutely essential that they should—it immediately opens up a situation which could be dangerous if human nature reasserts itself. So we let human nature be to one side, and we don’t have any forms to place upon what is happening in our own experience. As I say, there have been those who have been uncomfortable with intensification, so they have very carefully, over the years perhaps, sought to ignore it or get it hidden away or lost somewhere, so that they don’t have to feel this discomfort. Well, they make themselves nothing.

We need to learn how to handle that, which is not discomfort to us but is our awareness of the creative cycle moving by which there is the generation of this essential substance—essential to our ministry. We cannot function without it. So we are not afraid, rightly, of allowing the generation of what is essential to our ministry. If we are afraid of it, then we nullify it. If we think to use it to human nature advantage somehow, then we nullify it too, and it all gets dissipated and we have nothing.

This ministry has continued to exist only because there has been, at least at the Core of things, a generation of this substance which made available the cohesiveness which would draw together those who rightly were allowing at least some potential to emerge through themselves in this regard. These principles have not been ignored all down through the years of this ministry. They have been in action in whatever measure that it was possible for them to be in action, and consequently there has been a certain generation of substance, and consequently there is the evidence of the form of this ministry, which has simply taken form because there was substance relative to that form—vibrational substance at the higher level.

We all have this responsibility and we need to begin to see what our situation now is and, without speculating as to what we would like it to be, let it be what it exactly is—how to handle this, how to function rightly with the intensification of the life forces in this particular situation. And the particular situation will be an individual one for each individual. We can perhaps find some classifications of people, like single people, married people, or what have you, and we can take a look at this and we need to, so that we have a greater awareness of the necessities of this particular central aspect of the reason for our presence on earth. We cannot ignore it—we relegate it into human nature experience. We cannot deny it and still accomplish what we are here to do. And I am sure that all of us are most concerned that our lives should not end up in futility. Let us accomplish what we are here to do.

Andrew Shier — Martin, it has been beautiful what we have shared with you this morning. I think of this matter of intensity, and how often we lose our vision at such times, when really it is a wonderful opportunity to prove out the trust which the Lord has placed in us. Speaking of this matter of our relatedness one to another, you mentioned it could be potentially dangerous. But it could be potentially a helpful thing in the ascending movement of this whole body. This matter of vision, when we move into certain circumstances: “What can I do to further the enhancement of the body, of the ministry? How can my ministry fit with this?” What this does is it takes it out of the personal realm—what’s in it for me, and so on and so forth—and puts it in its proper perspective. Surely our lusting is continually towards what can be furthered by our presence in this particular situation.

Martin — Praise the Lord, Andy. That is the attitude. 

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