Father Son Holy Ghost
from
The Mind That Was In Christ Jesus
Martin Cecil February 22, 1981
How great Thou art, most holy
Lord. With deep humility we bow before Thy throne of majesty, albeit offering
our hearts of love to Thee. Holy, holy, holy, Lord God of heaven and earth.
Aum-en.
I speak this morning to all within
the sound of my voice, in the name of the Father, and of the Son, and of the
Holy Ghost. In using these particular words, is there a clear note sounding in
your hearts? Or perchance was there a
first flush of adverse feeling? You may have been reminded of something out of
the past. Possibly these words have seemed like a Christian incantation, yet
they convey the truth. If we know the truth then a clear Tone sounds. In the
total expression of our living a clear Tone must sound if our purpose for being
on earth is to be fulfilled. There can be no shadow of turning, no momentary
lapse even. All the influences that arise out of the past can have no more
meaning or effect in our experience of the present.
If I speak of the One Law I am
sure that all of you imagine that you know what I am talking about. It is true
that it is only by reason of the One Law that the restoration of mankind is
possible. No doubt we have some ideas with respect to the working of this Law,
describable in the first instance as radiation and response. Our understanding
of what this means relative to the purpose for which we are here on earth,
namely the restoration, must be clear. Radiation correlates in consciousness rightly
with the Word—the Word which has been given form in living and in words.
Because there has been factual,
focused radiation in this sense by reason of the Word brought to point in
expression on earth, the opportunity for human hearts and minds to respond has
been made available. This radiation occurs within the range of human
consciousness. Human hearts and minds may respond to it—for the most part
unconsciously. There have been those along the way, ourselves included, whose
hearts and minds reached a point where they became conscious of the form of the
radiation. There always has been invisible radiation to which human hearts and
minds might respond, and in some measure no doubt did, but it has remained a
rather scattered thing which only comes to point when specific focus is given
for that radiation in form.
The initial response of heart and
mind allows for the experience of thankfulness and delight in what begins to be
sensed and perceived. Our own hearts and minds have had this experience along
the way. We had opportunity to give expression to that response in various ways,
one of them in written form. Response is never outgrown. Obviously so. It is an essential aspect, half, of the working
of the Law. We are not interested in preventing the Law from working. Response
is never dissolved, but it changes its form.
If we are in position to
participate in the radiation within the consciousness of mankind then we need
to have a clear awareness of what happens in human minds and hearts when they
open in response. We have this clear awareness by reason of personal
experience. Perhaps we do need to remember our own experience in this regard so
that we are understanding of the experience of others. Human hearts and minds
opening in response are moved to thankfulness and delighted appreciation of
what has been made available of the Word in form. Response begins to find its
centering in that direction rather than toward the externals which before controlled—a
changing orientation is occurring in the human heart and the human mind. The
form of response is of a particular nature at that point.
In describing what happens in the
working of the Law we use the word attraction.
Where human minds and hearts respond they are attracted toward the source from whence
the Word in form sprang. Instead of responding to all the stimuli which are
present in the external world, now response is in another direction, which
could be described as upward, thereby lessening response toward externals, so
that the human mind and heart are being conditioned into the capability of
accommodating the expression of the
spirit of God.
The written word of response
changes as the new experience appears. Initially, because everyone starts out
by being self-centered, the concern seems to be with one's own troubled state,
one's own spiritual progress, hopefully the clearing of internal disturbances
of all kinds; the individual is still looking to get something for himself. But
as continued attraction occurs self-centeredness begins to recede so that a
person need no longer be so filled with self-concern. The attraction is toward
union. The union is with the Word. The evidence of increasing union in this
regard is known because there is also at the same time an increased sense of
closeness with the source from which the Word proceeds. That source has been
given a particular form so that there may be an easy sense of closeness in an
understandable way—in this instance closeness with me. Union with the Word,
when the human heart and mind are accommodating the Word in expression, is, at
the same time, union with me, because I do provide and have provided a point of
focus in form relative to the Word. But because the individual human mind and
heart are now accommodating the Word in that person's own expression we find
ourselves in the same place. Our living proceeds from the same source and there
is consequently an experience of union known by the heart and mind in an upward
direction. This union leads to unified radiation.
Unified radiation relates to what
is experienced in an outward direction. The human mind and heart of all those
who are participating in the accommodation of the expression of the spirit of
God, of the Word, find themselves associated in that expression—unified in the
radiation. There is an increasing perspective of wholeness, an awareness that
this which is finding expression of the Word is doing so on the basis of a
unified whole. As these various stages, consequent upon response of heart and
mind, are experienced the nature of the form of one's response changes. It is
the response of the heart and mind, which should never stop responding, but the
experience is different because there is more and more of the Word in
expression being accommodated by the heart and mind.
As there is movement through these
creative stages—attraction, union, unified radiation—what happens at each stage
is not left behind, but is, rather, amplified by subsequent changes. Where
union with the Word is being experienced, what will likely be prominent in the
consciousness of those concerned will be their own individual expression of the
Word in the circumstances and situations which are present. Such a state of
consciousness will rightly be reflected in what is written, because this is one
of the facilities available for speaking the Word. All concerned are rightly
interested in speaking the Word, and so every available means to that end is
used. This is not to say that a sense of thankfulness has evaporated now. The
thankfulness of the initial attractive phase is still there, the delight in the
particular forms that the Word takes is still there, but there is also now a
sense of personal association with the expression of that Word in one's own
immediate environment. This being experienced, there is movement into increased
unified radiation, participation with others, and concern in this regard to
allow one's own form of expression of the Word to blend with the form of the
expression of the Word appearing through others. Here is the unified radiation
putting in an appearance.
One must have a larger vision than
one's own immediate personal environment to participate in this expanding
experience. There comes an awareness of the body of the Son of God, a flesh
body on earth, which in the initial awareness of it tends to be restricted in
the consciousness of heart and mind to the Emissary ministry. This is seen as
being the body. Now a body, any body, is useful by reason of the fact that it
has a consciousness, that there is present in that body a heart and mind. It is
the fact of the presence of the heart and mind in the body that allows for the
unification of the body, so that it becomes a coordinated entity. As the
perspective present in human hearts and minds changes and takes in more territory
there comes increasingly the realization that the body of the Son of God is not
restricted to the Emissary ministry. The Emissary ministry has been very
valuable in allowing those who have been associated with it—to the extent of
their response—to become consciously aware of what it is that is happening.
This relates immediately to the conscious mind.
Now the conscious mind may be a
valuable instrument but not in an isolated sense. If the conscious mind was not
associated with the subconscious mind it would be a very thin and uninteresting
state of affairs. Memory is useful, and memory relates to the subconscious
mind. There is much present in the subconscious mind of sundry material which
may be useful in the experience of the conscious mind. The conscious mind
cannot get along without the subconscious mind. If we consider those who have
been associated with the Emissary ministry and have awakened to an
understanding and a clarity of outlook, to whatever extent, then here is a
representation of the conscious mind of the forming body; but, as we have noted
before, there is vastly more subconscious than there is conscious.
The conscious aspect of the mind
relates in a particular sense to what has been referred to in times past as the
Priesthood, but the Priesthood are
not an isolated entity, having existence all on its own, any more than your
conscious mind has existence on its own without the rest of you. A part of the
awakening process in unified radiation consequent upon continuing response of
the heart and mind is an awareness of a much larger context of living than had
heretofore been supposed. If we portray this wholeness of mind and heart of the
body of Christ in terms of the Priesthood relating to the conscious mind, then
perhaps we might see that the Twelve Tribes would relate to the unconscious
mind. On this basis, it would seem that the unconscious mind is twelve times
more than the conscious mind. Of course there is no saying exactly as to how
many individual human beings might be present in each tribe, but the
unconscious mind is vastly more than the conscious mind. The conscious mind is
as it should be, and so is the unconscious mind. Let us not try to imagine that
the conscious mind is the whole cheese, that the Priesthood is everything. It
isn't! It couldn't exist all on its own.
The material that is needful to
the proper operation of the conscious mind, when that conscious mind is under
the control of the Word in expression, springs from the subconscious mind. In
the unfolding process which has been known by those who have been associated
with the Emissary ministry this fact has not been adequately appreciated as yet.
In a way it has been. People keep sending me articles, for instance, from
papers and magazines, or what have you, which give indication that someone has
seen something. There is a vast reservoir of all that is really needful
contained in the subconscious mind of the body of the Son of God. The material
may be somewhat mixed up; it may be in forms presently that cannot be effectively
used; but the material is there, and as the forms are allowed to recede in
importance the material is freed up so as to be usable by the conscious mind.
Those who give form to this conscious aspect of the body of the Son of God are
not required to have all the material essential to the operation of that body
in their own personal subconscious minds. It's not necessary, because the
primary function and activity of the Priesthood relates to this conscious
aspect, whereas there is a subconscious aspect associated therewith containing
all the material that is needed.
So here we have an emerging
portrayal of the truth as it relates to the restoration. The restoration
doesn't leave anybody out. All human beings on the face of the earth
participate in the mass unconscious, so all have the opportunity of finding
association with the heart and the mind, conscious and subconscious, of the
body of man, which is the body of the Son of God. It should never be imagined
that in our field of responsibility in the conscious sense we can do without
the subconscious aspect, which includes vast numbers of people.
We see in these days in various
ways people everywhere awakening, as we have said. In a sense they are not
awakening yet—they are giving evidence of participation in the subconscious
aspect of the total mind of the body of the Son of God, and that subconscious
aspect being so large has a large content of feeling. There is a lot of heart,
and people sense something, feel something, and associate themselves quite easily
once there is a true focus of the conscious mind to provide orientation.
Now the conscious mind, of course,
all on its own has been the facility which has wreaked so much havoc in the
world. Rightly, the mind of the body of the Son of God may be described as “the
mind that was in Christ Jesus.” There are two aspects to this mind, as we have
seen: the conscious aspect and the subconscious aspect. The conscious aspect is
properly the Son aspect, and the subconscious aspect the Holy Ghost aspect.
Both form the mind that was in Christ Jesus and the mind that is in the body of
the Son of God now. There cannot be a Son, or a Holy Ghost for that matter,
without a Father. These words are very excellent in describing the situation.
There must be a source from which
the Word proceeds, and the Word must be acceptable to the conscious mind. Of
course in the initial stages the Word is seen primarily in terms of words, and
in the Emissary ministry there has been an abundance of these offered, printed
and otherwise, so that those who were open in mind and heart might receive new
understanding. What was understood, to start with at least, would be quite
garbled; it certainly wouldn't be the truth. Many allegories have been used to
convey something so that changes in understanding might occur. The human mind
has a tendency to take hold of these allegories and try to make something out
of them. It gets fastened at the level
of the allegory. We have noted this often when I have used ways of conveying
something symbolically, and whatever it was that was used tends thereafter to
occupy the consciousness of all concerned for some considerable time. But
really it was only a momentary thing and should immediately be relinquished. There
is a tendency for people to try to resurrect things out of the past and apply
them now, as though they would have meaning now, but what is resurrected out of
the past wasn't the truth in the first place.
It was merely someone's idea about it, so why drag that forward? Let it
pass away, that there may be the experience of what it is that is now in focus.
Presumably what is now in focus is encompassed by my Word in the present
moment. It might be said, I suppose, that everything else is superfluous.
There is a vast amount of
material, as I say, in the subconscious mind of mankind, and this is available
for the right use of the conscious mind of mankind, the right use of the
priesthood. This does not mean that we, if we participate in this conscious
aspect, pick up all the forms out of the subconscious mind of mankind as though
those were going to be useful. It is the material that is useful, not the
forms. The forms are to be created by the action of the Father, on the basis of
the will of the Father under the direction of the Son by reason of the power of
the Holy Ghost, so that what rises up to the level of the conscious mind will
be reconstituted. It isn't a raising up of all those old forms, just of the
material which can then participate in the bringing forth of the new form of
the moment, and this is a momentary experience—moment by moment by moment.
There is in the body of mankind,
rightly, the Son consciousness and the Holy Ghost consciousness. The Holy Ghost
consciousness is not the Son consciousness, and the Son consciousness is not
the Holy Ghost consciousness, but combined they are the mind that was and is in
Christ Jesus—the means for creative action on earth. This we have described by
using the word Jehovah. Here is a
comprehensive view of what the conscious mind needs to know and understand.
Let the note which is sounded in
the conscious mind be clear so that there may be unified radiation. Unified
radiation relates to the action of the conscious mind relative to the
subconscious mind. This action is effective and achieves what is needful when
the conscious mind is the Son of the true Father. As was indicated long ago,
right here in the Bible, there has been a false father. In other words the
things that have been generated in the conscious and subconscious minds of
human beings have derived from an untrue source. As heart and mind respond to
the true source, on the basis of the facility that is made available for that
purpose to bring all things to focus, then there may be the restoration of man:
the body of the Son of God, with its heart and mind revealing once again the
Son of the true Father and the Holy Ghost.
There is what is coming down from
the Father to the conscious mind and there is what is rising up from the
subconscious mind. These meet at the level of the conscious mind and there is
the means for understanding and creative action. But it requires the total facility, not just
the conscious mind, not just those who have adequately awakened in the Emissary
ministry. It requires all others as well, that there may be wholeness. There is
no line of demarcation in actual fact between the conscious and the
subconscious minds. If we see this in terms of color, one color blends into the
next color in the spectrum, and the next color blends into the next color, and
so on. There are no arbitrary lines of demarcation.
There are those who reveal the
fact of their understanding, their clarity of vision, their sounding of a
consistent, clear note in living, and those who are more murky. As the creative
process continues by reason of the Word all these things are clarifying
themselves. There is the resurrection of the flesh body of the Son of God, but
the flesh body isn't resurrected all on its own. What use would that be? A
flesh body lying around? Well it was lying around in the tomb. No, it stands
upon its feet because there is the unifying consciousness present, an open and
yielded mind and heart accommodating the expression of the Father through the
Son and the Holy Ghost, and on this basis our purpose and the purpose of all
people on the face of the earth—the true purpose—is fulfilled. The restoration
occurs, and it is occurring, not by reason of anything that unresponsive human
minds and hearts can do but because there is the working of the creative Word
on earth by which all things are made new.
Holy, holy, holy, Lord God of
heaven and earth.
Thy kingdom come, Thy will be done, in earth as it is in
heaven.
Aum-en.
© Emissaries of Divine Light
from
The Catalyst
Larry Krantz and Martin Exeter August 12, 1984
Larry Krantz — I was giving some thought to how a
catalyst works. In organic systems like our own bodies we call them enzymes,
and biological systems cannot exist without these enzymes, or catalysts. A
catalyst is something that promotes a certain chemical transformation, so that
a chemical entity moves from being one thing to being something totally different.
But the catalyst, or enzyme, isn’t particularly changed itself. A very tiny
amount of one of these substances can promote change in a tremendous quantity
of material, when present. Well isn’t this very much the purpose, one might
say, of the Emissary body, providing the stable catalyst for change? When
that’s present, even in small quantity—a few thousand amidst almost five
billion perhaps—if that is present and stable and isn’t changed by the
transformation that’s taking place, isn’t moved, isn’t upset, doesn’t leave its
centering, but remains the catalyst to be used again to hold steady during the
chemical transformation, then that catalyst is on hand to assist this dramatic
transformation that can take place from one state to another state.
It’s interesting—it
helps my own consciousness anyway—to see it this way. And it also emphasizes to
me that we need to hold steady, we need to be consistent in being that catalyst,
in extending that invitation that men and women the world around, in our
worlds—our mundane worlds or our dramatic worlds, whatever they may be—who are
coming to us, looking for true leadership and guidance, will find somebody
there who is steady and dependable, that the human identity with its narrow
vision and petty concerns, the different parts vying for control of the whole,
may simply be released, may be transformed in this chemical reaction, be lifted
up to the state of knowing our true identity—this divine entity which is vast.
So I appreciate the opportunity to share these thoughts with you.
Lord Exeter — Thank you, Larry. The example which
Larry has just given of the catalyst is very useful. The catalyst rightly
remains what it is. I think those who have been participating in the process by
which this catalyst has come into being sometimes feel that some dramatic
changes should occur in their own experience, presumably to assure them that something
worthwhile is happening. If such dramatic changes did occur it would utterly
spoil the value of the catalyst. The fact is that some dramatic changes have
occurred in the formation of the catalyst in the first place. To the extent
that we have some experience of what it means to stay centered, to stay steady,
to let happen what should happen without imposing our own designs upon it, we
find ourselves transformed people. I'm sure not too long ago we weren’t doing
any of those things, but now we begin to have a basis for doing what needs to
be done, and so we simply do it. In doing it we have the particular blessing of
noting what is occurring in other people by reason of the presence of the catalyst.
We see transformation ocurring. That doesn’t engender some sort of jealous
reaction: “I wish that was happening in me!” It's not supposed to be happening
in you. It’s just a delight to participate in the creative process. I have
spoken in times past about administering the creative process. This is the way
it’s done. You can’t administer it if you're constantly changing. You have to
be in place, you have to be competently in place, you have to understand what’s
going on, you have to know what the process is and to provide what is necessary
to assist in the unfoldment of that process—the unfoldment of the process in the
experience of other people.
I’m sure that we all have a very clear awareness of
the essential nature of this catalyst. We have called it a body, a spiritual
body in form on earth, put together without hands. There has been a hands-off
policy in this regard, to let it emerge according to whatever the design is,
and we only find out what the design is as it emerges. We don’t know ahead of
time, we don't try to make it be anything or keep it in some particular
structured form. We let the changes come, because that’s what the catalyst is
there for. We’re here to allow the transformation of human consciousness, are
we not? We know what that transformation is in our own experience, therefore we
are in excellent position to stay stable and steady and in place so that others
may experience what is required. It is not so much experienced because we talk a
lot. There are occasions when saying something is right and important; presumably
this is right and important in this particular setting this evening. But you
will note that I do not constantly talk. Some people have wondered a little bit
about that—I supposedly have so many pearls of wisdom to offer! I’ve offered
them. They’re all around, and you yourselves are part of that string of pearls.
So we let this occur.
Never underestimate the power of spiritual
expression! This relates to a statement with which we are all familiar, I’m
sure: “Come now, let us reason together.” We offer that invitation, but
reasoning together is not merely something of the conscious mind; it’s not
merely an intellectual procedure; it’s not just reason and logic. One can be
very convincing on the basis of reason and logic, and people may listen and nod
their heads—Oh, that seems right—but it had utterly no effect. There was some
ingredient missing.
We would have no ability to reason consciously,
utilizing the conscious mind, if it was not for the presence of the
subconscious mind. The subconscious mind, amongst other things, is the
residence of memory, and that’s useful. It’s useful this evening: we remember the language which we understand. The conscious mind doesn’t do that;
it’s a subconscious matter, and what is needful of language material is made available,
moment by moment, to the conscious mind. It’s certainly made available to my
conscious mind so that I can speak some more or less intelligent and
intelligible words. But the same must be true of you if there’s any understanding
of what I’m saying. So we share something on this basis, but it’s a combination
effort, isn’t it? We’re not sitting on the surface with the conscious mind,
merely looking at things intellectually; that has little effect. It is a
needful part of the creative process, but there is something else besides which
relates to what we call the subconscious mind, and this includes the largest proportion
of emotion.
“Come now, let us reason together.” The reasoning
process requires the presence of the subconsious mind and heart so that there
may be the ability to sense in a way that is not possible to the
conscious mind. If we pin all our hopes upon the understanding of the conscious
mind we’ll be left stranded on a reef; it’s very shallow. In order that there
might be depth under us we need to go into deeper water, and this requires the
subconscious mind, as we are well aware. All of this relates to what is being
conveyed through the use of the words “Father,” “Son” and “Holy Ghost.”
The conscious mind has been endeavoring to get along without the Father, and
the subconscious mind likewise, and there has been a certain amount of conflict
between conscious and subconscious, between mind and heart, so that there has been
confusion. This is the human state; there is confusion until there begins to be
a yielding, both consciously and subconsciously, to the Father, to Deity, to
whatever it is that is higher than both. Mucking around in the lower ranges of
conscious and subconscious function we get lost in a labyrinth, as human beings
are, and we lose the ability to reason.
The ability to reason only is present when the
trinity begins to put in an appearance in human experience: Father, Son and
Holy Ghost.
Son and Holy Ghost are absent as long as the Father is ignored.
The subconscious mind is not particularly rational;
it’s not supposed to be. The conscious mind has the ability to be rational but
usually it isn’t, because so much erupts out of the subconscious mind of
irrationality and the conscious mind becomes so busy trying to explain it away
that it doesn’t have time to function in a rational manner. It’s trying to
explain away what is irrational. That’s called rationalizing; it’s
rationalizing the irrational. Well that’s a futile undertaking. The irrational
is irrational, that's all there is to it.
But there is a means by which a proper control can
be exercised with respect to what is brought up to the surface of the conscious
mind out of the subconscious, when the Holy Ghost is an element in the process.
You might recall that Jesus said something about the Holy Ghost, the spirit of Truth,
which would be sent and it would bring all things of the truth to remembrance,
that there might be material available for the right use of the conscious mind.
The conscious mind is the facility for the Son. But there is no Son or Holy
Ghost without the Father; hence the necessity, which we have ourselves
experienced, of allowing heart and mind to yield to the quality of the Father,
which we have seen in terms of spirit, so that there may begin to be an
awareness of what we ourselves have spoken of as the True Tone. This is
something that you couldn't define using the conscious mind; it’s something
that you have to know, it’s something you have to experience. The only way you
can experience it, humanly speaking, is through conscious and subconscious
minds; they have to be available for that. They are available when
there begins to be a yielding to what is indicated by the word “Father.” We’ve
all known something of this, let it happen in our own experience.
So there is some sense to the words “Father,”
“Son" and “Holy Ghost,” the holy trinity, three persons in one. It’s all
one anyway: you don’t have a subconscious mind over here and a conscious mind
over there and the Father up above. We may have used diagrams to
indicate something, but the diagram was one whole. If it was a triangle, it wasn’t three little points sitting on the
blackboard with blanks in between them; it was one whole—indicated by the illustration. Maybe we didn’t notice that and we were inclined
to see everything in terms of separation, but that isn’t the way it is.
Factually there is no separation between conscious and subconscious minds, and there
wouldn’t be any conscious or subconscious mind at all if it wasn’t for the One
referred to as the Father. So here is a pattern of oneness, and we are in
position to let that oneness be our present experience, not because we’re
trying to figure something out with our conscious minds, not because we’re
somehow listening for some great emotional experience to come upon us, but
because we are accepting the responsibility of providing space for the Father.
That space is provided on the basis of what we have
referred to as the Tone. We know what the Tone is through our facilities,
conscious and subconscious. That’s how we become aware of it in the human sense
and, becoming aware of it, that is the important thing. The conscious mind is
inclined to say, “Oh well I’m becoming aware of this; now I understand what the
true character is. I can hear the Tone. Now how should this be applied in my
living?” You don’t have to apply it in your living. That maintains a state of
separation, doesn’t it? “Ah, here we are; here is this wonderful Tone putting
in an appearance! Now I can get hold of it and apply it in my living. Now I can
be a superhuman being!” Well we may not put it exactly that way, but that’s
what we’re doing. It is just the fact of the experience of the Tone that is
important. If we share something important in a service, it is that. It may be
helpful to use words, but it isn’t the words themselves. It is the fact of the
presence of what it is that permits those words to be spoken that is important,
and that is capable of being shared by all of us.
There is one Tone but we each find it
differentiated uniquely in our own experience. That happens when we let it be
differentiated in our own experience. It doesn’t happen because somebody else
sounds the Tone. We can’t really know what the Tone is except we sound it
ourselves. We have the equipment to let it sound; let us let it sound then!
Obviously that equipment, as we have realized, needs to be emptied sufficiently
so that the Tone may be encompassed in experience and does not get diverted by
all the human idiosyncracies which still may remain. So we share the process of the sounding of this Tone. We have had special opportunity to become familiar with it over the
years. That is the most important thing that has happened in our experience, if
it has happened in our experience—not all the knowledge we think we have, not
all the understanding of principles, but the sensing, the discernment, of the Tone.
And most of that discerning comes through the heart, comes subconsciously.
Because it comes subconsciously the conscious mind begins to be aware of it.
Minds are so busy, aren’t they? trying to understand, trying to figure things
out.
“Come now, let us reason together.” We can’t
exclude the subconscious mind. This relates to what we have seen as the working
of the Law—positive and negative. It relates to male and female.
The sexes have tended to become segregated. Men have been inclined to say that
they can’t understand women. Well that’s like trying to understand your subconscious
mind—what’s the point? The Holy Ghost is quite competent, if
allowed to be present. The subconscious mind can be clarified very easily, as
there is a willingness to move with the Tone in living. Then things which are
out of attunement with the Tone begin to stand out. And you don't meekly go
along with the clashing noise that results; you relinquish what is unfitting,
what doesn't belong, what is not harmonious to the Tone. That is easily done.
But the Tone must be present if one is to do it, and the sounding of the Tone
relates to the presence of the Holy Ghost.
This has been happening in spite of all our
conscious endeavors to figure it out. Doing that merely sustains the human state.
Being willing to be emptied out, we have found that there was something which
flowed in. And it didn’t flow in for our benefit particularly; it flowed in to
flow out again, if we were willing to let it flow out and didn’t try to grab
onto it, which is the habit of the conscious human mind. Ah! now I’ve got it. Let it
go; let it go; because if something has come in, let it flow out. We’re the means
by which this flow may occur. It is the flow of life itself.
This is what attunement is, participating in the
flow of life. Attunements have usually been thought of physically speaking as
being valuable, but it’s the flow-through in consciousness. The true state is
one of attunement. We don’t need to have attunements; attunement has us. And
whatever it is that needs to flow flows through, and because it flows through
we know what it is. If it doesn’t flow through we don't know what it is. For most
people it doesn’t flow through, so it is assumed that there isn’t anything
there; it’s impossible to understand. It’s impossible to understand until it
flows through. It cannot flow through until there is a willingness to allow it
to do so, and whatever circumstances we may have are the means by which we
allow it to do so.
So often circumstances are looked upon as something
that is being laid upon us. But that isn’t the way it is at all; it never
was that way. No doubt we have been functioning in a manner that was childish
in times past, when we should have been mature, or could have been mature, and
so we set many things in motion and the chickens are going to come home to
roost. All right, fine. That’s very little different from what’s happening with
everybody else. The only difference now is that we know how to handle it; we
understand these things. Let the chickens come home to roost! And as we accept
what comes to us as our responsibility to handle in a fitting way on the basis
of the Tone with which we have some experience, then the catalyst is present,
and whatever comes to us is transformed.
We know all about giving thanks—just give thanks! If you give thanks then you can’t blame
somebody at the same time. It’s just wonderful that the chickens are coming
home to roost! We can get rid of all the chickens that way. They can be plucked
and consumed for nourishment, and then they’re gone. But if we say, “I don’t
like these chickens that are coming home to roost; they’re really so-and-so’s
chickens!” and we try to shoo them over to so-and-so, then we have a whole lot
of chickens all around and we end up covered with feathers, and we suffocate. No, it’s all easily handled. We know how to do it.
We have been doing it, at least in some measure, or we wouldn’t be
here. It’s never worth doing half a job. If something is worthwhile doing, do
it, and do it right. And we are the only one who can do it right in our own
circumstances; there’s nobody else there. Sharing this, how much begins to be transformed
because we are in place and we stay in place. We’re never distracted. We can
never take the attitude that we don’t get along with so-and-so.
And behold, we are aware of the Tone, we are aware
of what the flow is in consequence, and we can move with ease and naturalness
in permitting all things to be handled on this basis. And we do it; we find we
are doing it together. We’re not trying to handle someone else’s business but just
take care of our own, and someone else will take care of their own, and we find
that all the business is taken care of. Isn’t it marvelous that we have so many
friends letting this happen? There may be vast numbers of people who don’t know
yet how to let it happen, but if there are those who are letting it happen
there is the catalyst. And that catalyst will transform the world; actually
it transforms the consciousness of human beings. How great and glorious it is
to participate in this unique process—it’s unique because it's never yet been
done. We're on the way. Let's keep moving on the way.
© Emissaries of Divine Light
The Process of Purification
Martin Exeter November 9, 1986
We carry the whole focus of responsibility. Our responsibility is, of course, within the body of which we are a part. The pulsations
of spirit move through this body in the creative process of purifying the
bloodstream, not only of this conscious body but of the whole body of mankind.
We have seen this in terms of breathing: breathing out in
repentance and in radiance of spirit, breathing in that quality of spirit which
permits repentance and the breathing out of its radiance. This is indeed a very
personal matter. Each one breathes for him- or herself. As there is the true
spirit of agreement in what the purpose of the breathing is, then this conscious
focus, at point here now but extending farther afield, provides a basis for the
cleansing of the life stream circulating through the whole body of mankind. If
it does not happen in those who have a conscious understanding of these things
it does not happen anywhere.
The bloodstream of the body of mankind comes to us in a great variety of
ways. It moves through us in the purifying process in our own personal
repentance of the moment, to flow forth again through all of this conscious
body and into the unconscious body of mankind. The cycle is constantly being
completed on the basis of this pulsation of breathing, using that analogy. Here
the essences of purification take place in each individually. Here is the
filter by which the bloodstream of mankind can be purified. It might be said to
be heavenly magic, but on the other hand it isn't magic at all; it's a natural
process for which as individuals we take responsibility. It only happens as the
individual takes responsibility, so that what presents itself for repentance to
us may provide the way by which repentance happens—one's own personal
repentance.
And so the whole bloodstream is purified. It isn't merely an earthly
process; it isn't as though there was a closed circuit. There is the heavenly
aspect of what is happening. The creative cycle flows out of heaven through
each one in the outpouring through repentance and through the radiant
expression of that spirit. It is the outpouring of life, the life stream, the
bloodstream, which circulates through the whole body of mankind and returns. It
is received again to be purified, but coming back in the ascending process
there is a movement which carries this current of pulsation into the invisible
realms, which we may speak of as heaven, where it moves in the heavenly sense
to return to be released in the same current as had occurred before in the
circulation of the life stream through the whole body of mankind.
The cleansing takes place, the purifying takes place, in the heaven, so
that on the returning pulsation the pure expression of spirit may appear. The
pure bloodstream—what Christians have with complete uncomprehendingness called
the blood of Jesus—is the purified life stream made available to the whole body
of mankind, that circulating through that body the purification may take place.
What occurs by reason of that purification must be allowed to occur without
human interference. If we do provide a proper point of spiritual focus in this
process we rightly have no compulsion at all to interfere with what happens in
the body of mankind.
Human beings are inclined to become involved in what is happening in the
body of mankind one way or another. There is a great deal of emotion engendered
in this regard in many areas where it is imagined that people know how things
should be. They are going to bring pressure to bear one way or another to make
them be the way they think they ought to be. They don't know how they ought to
be in the first place. We see this happening in all directions, but from our
own standpoint we may see it as happening much closer to ourselves than out
there in the world. People are very much inclined to project things away from
themselves. This is a very self-righteous stance which assumes that it knows
how things should be somewhere else in someone else, in the experiences that
are going on in the world.
But the cleansing process, while it will properly take place out there,
has its point of initiation right where one is, and it is in dealing with what
is brought to one in one's immediate circumstance and experience that may, if
it is handled correctly in repentance, release the pure stream of life into
what is occurring out there farther afield. But if it is not allowed to be purified
where one is, there is nothing pure to be extended into what is out there. The
life stream proceeds, through those who are merely concerned with what is going
on out there, in a polluted way, because it has never been allowed to be
cleansed in relationship to one's own personal experience right where one is.
There is where the cleansing takes place, where the purification may be a fact.
It can't be a fact anywhere else until it is a fact there. So the futility of
all this effort that is put into trying to make the world a better place is
clearly seen. This is a way of avoiding personal responsibility.
The personal responsibility is not primarily out there. It is right where
one is, right in one's own polluted heart where the repentance can have meaning.
No one can repent for what is going on out there, but one has the opportunity
of repenting for what is happening in one's own heart and for allowing the
pollution to be swept out of one's own heart in the outgoing breath, the
outgoing pulsation. Then that breath, that outgoing pulsation, will have its
effect in the larger world round about. And so there may be a sharing in the
natural creative process by which the bloodstream of mankind is cleansed.
There has never yet been an adequate facility for this to happen. Perhaps
I should modify that statement a little, because there was an adequate facility
in one man two thousand years ago, so that there was an initiation of this
aspect of the creative cycle, the initiation of a process in which we have the
opportunity of sharing now. It is no use looking back and saying, "Well
why didn't people share in it before?'' The point is: What are we going to do
now? It's the only time we have, after all. You can't change the past; whatever
happened happened. But it brought everything to this point where we are now and
where we may provide this focus for the purification of the bloodstream of the
body of mankind. Is that a large task? I would think so. But it is the only way
it can happen, as there are those who take the responsibility.
Partly because of blindness, ignorance, heretofore there was no adequate
responsibility taken for this process to operate effectively. But the time has
come. It either operates effectively now or there is no way by which it can
operate anymore. And if we have some awareness of this ourselves, then we are
immediately acquainted with our own responsibility in the matter. If the vast
majority of people on earth have no such awareness they have no such
responsibility, at least not in the direct sense.
There must be a point of
focus connecting the invisible heavenly aspect of the creative cycle with the
earthly aspect of it, and I think we should have reached the point where we are
quite capable of saying individually, “I am it.” We do not suffer from the
disease of false humility in this regard, which is in fact a way by which those
who know better find excuse for not doing better. It requires humility to
accept responsibility. If there is an attempt to accept the responsibility in a
spirit of arrogance the responsibility will not be accepted. It requires
humility, a willingness to relinquish one's own self-determinations in favor of
providing a point through which the creative process may work to purify one's
own heart. As that is made pure, or to the extent it is made pure, the onflow
of the current of life carries it into the whole body of mankind. So in this
process of cleansing, which we have correlated with the matter of breathing,
purification of human hearts may take place. This is what is going on.
© Emissaries of Divine Light
