Spirit of the Womb
Martin Cecil May 7, 1978
We are in the midst of the realm
of effects and of course we have a responsibility that can only be correctly
discharged to the extent that we are identified with true cause; then we can
handle whatever effects arise on the right basis. When there is disruption in
various ways to our customary habits of life, the circumstance tends to loom
quite large, the realm of effects comes in close, and there is consequently a
tendency for people to lose the greater vision which is far more all-inclusive.
Those who dwell here particularly need to be aware of this because of the
responsibility that is held with respect to the greater field, so that never,
even though there may be pressing outer circumstances, do we forget why it is
we are present in those circumstances and what our attitude rightly is, because
we see beyond the circumstances to the true field of our responsibility. Of
course the circumstances do connect us up with that true field of
responsibility, but if they are allowed to become a veil, so that we do not see
through the circumstances to the greater field, then we tend to fail in
handling our true responsibilities.
In daily living there are lesser
events that occur which do not necessarily affect everybody, directly at least.
Something comes up in the particular circumstance, perhaps with two or three
people involved, and this may blot out the greater vision. We constantly have
opportunity of practice in maintaining our right orientation so that we are
always on hand spiritually with respect to the field of responsibility that is
ours. That field of responsibility is the realm of effects, which extends a
considerable distance, physically speaking, from the place where anyone happens
to be.
All the realm of effects must be
properly encompassed. This relates to one of the spirits before the throne of
God—namely the spirit of the womb.
Considering the seven spirits before the throne of God, the womb is seen as
being a name applied to the sixth of the seven spirits. The spirit of love is the seventh. The spirit
of the womb is the sixth. The spirit of the womb has a particular relatedness
to the spirit of truth, because it is
through the womb of truth that life is born. Life is first conceived by love
and then born into expression. The spirit of the womb is back of all the levels
below itself. So the womb for the conception and birth of life is present, back
of all the other levels in our natural field of living. Love conceives in the womb
of truth and life is born. Life is present also back of all the four levels
below the level of life, and life permits the expression of spirit that is natural
to each of these levels. The spirit that is natural to the fourth level is the spirit of purification; to the third,
the spirit of blessing; to the
second, the spirit of the single eye;
and to the first, the spirit of the new
earth.
None of these spirits could be
known in expression if it was not for life. It is life that makes possible the
expression of these spirits at their respective levels, and we all have a
responsibility to make sure that these spirits find adequate expression at each
level—and at all levels—consistently in our momentary movement in the field of
our responsibility. This field is not alone the one that is immediately next to
us in the external sense but extends by reason of that far afield. There is a
whole realm of effects, including the whole earth. “The earth is the Lord's,
and the fulness thereof; the world, and they that dwell therein.” Here is the
realm of effects insofar as we are concerned, and this is the field of our
responsibility.
Very often these seven spirits
before the throne of God have been thought of as acting upon the individual.
They are looked at from the standpoint of something that is showering down upon
the individual, upon oneself perhaps. God is up there extending His spirit, and
we are down here, and it's coming within the range therefore of our experience;
but on this basis we would be identified with the realm of effects, because the
spirit is the realm of cause and these seven spirits before the throne of God
are properly differentiated through us in our living. If we recognize identity
with true cause, angelic identity, then we find ourselves identified with the
throne of God. The seven spirits are before
the throne of God. They are extending forth by reason of the throne of God.
They are extending forth by reason of you as individuals, and all together
collectively—that is, if we have accepted our responsibility in identification
with the realm of cause and are properly encompassing the realm of effects.
That encompassment, as I have
indicated, relates to the spirit of the womb, the womb of encompassment. We are responsible for enfolding the realm of
effects—the effects that are next to us and the effects wherever they may be in
the earth, which is the Lord's. This realm of effects is brought back to the
Lord by those who encompass it because of their expression of the spirit of the
womb. So here we are with a circumstance immediately beside us to be enfolded
correctly by reason of the spirit of the womb, but we never lose sight of the
fact that what is immediately next to us connects us with everything else; and
the encompassment, the enfoldment, therefore extends to the uttermost ends of
the earth and includes the enfoldment of all people.
When there is a pressing
circumstance next to us there tends to be a loss of consciousness with respect
to the true nature of our field of encompassment. We see it as being the little
thing that is immediately required of us, but within ourselves we need to have
a clear awareness that, while what is next to us needs to be handled rightly,
our field of encompassment is far larger than that. Therefore we have
constantly a sense of great responsibility, and we could never be overwhelmed
then by the circumstances which arise in our immediate vicinity. We are
sufficiently above the circumstance that we can see with perspective to all that
is beyond it.
So together we have opportunity to
participate in such enfoldment. There are many things to be done, many things
to be handled and taken care of, dealt with rightly. This aspect of the matter,
particularly with respect to that which is next to us, relates especially to
some of the other spirits before the throne of God. We think of the new earth,
the spirit of the new earth for instance, the first spirit, which can be seen
as relating to the earth and to all that is sustained by reason of the earth.
In a situation such as we have here there is concern, for instance, for the
trees, for the shrubs, for the animals. There is an enfoldment in this regard—in
the spirit of the new earth—concern was to enfold the vegetation, to enfold the
animals, to enfold the earth.
So there is an enfoldment of what
is immediately next to us in our circumstance relative to the kingdom of
vegetation and the animal kingdom particularly, which may be seen as extending
to all the earth. Our ability to contact far places is right here—and to
maintain the spirit of enfoldment, the spirit of the womb, at this level by
reason of our experience of the expression of the spirit of the new earth. The
spirit of the new earth implies that man in his true state is a steward for the
Lord relative to the earth and everything that springs forth from the earth. We
carry that responsibility. Obviously we cannot be everywhere physically looking
after the things, but we can be everywhere spiritually—and we are every-where spiritually on the basis
of the spirit of the new earth.
We may see that there is an
immediate field of responsibility related to each of these spirits: the spirit
of the single eye, for instance. There is a one-pointedness in what it is that
we are about. We may not see all of the factors that are involved but we know
we are on hand, we know we have the responsibility for spiritual expression,
and we are content to let that spiritual expression be present because we are
there and because we have an awareness that in identification with true cause
the effects are being handled correctly. Of course the spirit of the single eye
implies a nonjudgmental attitude—not fussing about.
So the spirit of the womb back of
the second level is revealed by the spirit of life in expression through the
spirit of the single eye. That is how it emerges at the second level. How easy
things are if you don't judge. What an immense amount of energy is drained away
and wasted by judgment, by the fact that people are complaining with respect to
what isn't present. What's the point? Does it make what isn't present be
present? No, it merely drains the individual's energy away, to no end, to no
purpose. If one is solely concerned, one-pointedly concerned, with handling the
thing that is present in the immediate sense, seeing it as a means of
encompassing a far larger field, then all the energy comes to point there and
none of it is wasted, and whatever needs to be done is done.
The spirit of life born into
expression at the third level is the spirit of blessing—the spirit of blessing,
not the spirit of cursing, obviously. How easy it is to curse almost anything
when the circumstance seems to be difficult. But we extend a blessing always,
and we may think of this particularly as it relates to our fellows. We extend a
blessing to each other because each other
is right next to us, and through each other we reach the rest of the population
of the world. If we do not bless each other we certainly do not bless anyone
beyond us. So often people feel that they are going to bless somebody out there
and they say what wonderful people there are to be blessed out there, but how
about these right here? If the spirit of blessing is not offered to these right here it certainly isn't being
offered to those out there. It is merely a matter of vain and evil imagination.
It is what we do in the immediate sense that counts. And so there is the spirit
of blessing at the third level, and the spirit of purification at the fourth.
This relates particularly to the
heart. The pure heart makes possible the birth of life, which is characterized
by the three spirits which I have just mentioned. At the fourth level there is
the experience of purity, guilelessness, innocence, which is quite content to
allow love to conceive in the womb of truth, that life may be born in the
expression of true cause in one's field of responsibility, whatever it may be.
And we handle whatever is present in our field of responsibility without
manipulation, without trying to get anything to serve us. We trust true cause. We
trust the spirit of love, the spirit of truth and the spirit of life, and we
see how these spirits find meaningful expression at each level, all the levels
for which we are responsible in the realm of effects, so that we may handle what
is present there. Then, whatever arises, there is no judgment with respect to
it. There is always an encompassment and an enfoldment in our attitude and in
our actions.
Many things arise which are very
close to us in the sense of what we experience in our own bodies and what we
experience in our own human consciousness. We recognize that our bodies
individually are a part of the total body of mankind and our consciousness
individually, as human beings, is a part of the total consciousness of mankind,
so what we experience always has an immediate and direct relatedness to the
whole, to the whole realm of effects. We need to see that we cannot function,
rightly, as though we were isolated from this whole. This is the usual human
attitude. If something occurs in their own physical bodies or in their own
consciousness, their minds, their emotions, human beings insist that it is a
personal experience and claim it as their own, thereby isolating themselves from
the whole realm of effects. In such a condition obviously the individual is not
giving expression to the spirit of love, the spirit of the womb, and the spirit
of life. There is an exclusive attitude. Everyone else is being excluded,
except perhaps to blame them for what is occurring, to blame someone anyway—but
that is not our business. We are a part of the whole and what we experience has
a direct relationship to what is being experienced in the whole. It is by
reason of this that we have a handle into the whole.
We stand as a part of the throne
of God, with the seven spirits of God before us—that is, in expression by
reason of the fact that we are there—and we handle what arises. What does
arise? Sometimes ill health. We are well aware that there is a lot of ill
health throughout the body of mankind, so we are certainly not in fact isolated
from ill health. If it comes to point in our own experience in some way then
that relates to the whole realm of effects, not just to us, and it is handled
on this basis, just as we properly handle the trees on this basis, because a
particular branch is related to countless trees on the earth for which we have
the responsibility of care and enfoldment—in every way. And if something
happens in our own physical bodies this same thing is true. We see this as an
evidence of what is present in the body of mankind and we deal with it from
this standpoint, because we stand in the throne of God, with the power of the
spirit before us and with such vision as is necessary to deal with what needs
to be dealt with correctly. This is easily done when the true spirits are in
expression. There is no difficulty. We see what is necessary. It is only when
our energy is being drained off because of the absence of the true spirits that
we find ourselves under a great weight, a great load; but standing where we
belong we are above it. So there may be ill health.
Another very prevalent factor that
is present in the body of mankind is what might be called laziness. I doubt if
there is anyone present here who hasn't at times felt lazy. The question is not
whether you feel lazy or not but what you do about it. This lethargic state in
the body of mankind comes to point in individual patterns of laziness, where a
person feels lazy. Of course it requires a certain amount of honesty in a
person to recognize and acknowledge the fact that this is so, because only when
it is acknowledged, seen that it is present and to be dealt with, can it be
handled rightly. Otherwise a person will just stay subject to it and he is of
absolutely no value to clear this lethargic condition in the body of mankind.
We see this lethargic condition in
the body of mankind very often in the unwillingness to rise up and respond spiritually speaking. They can't
be bothered. They claim they are too busy but really what they are saying is
they are too lazy. Remember that, when you happen to say that you are too busy!
So laziness is certainly a thing that has to be met, and it has to be met right
here—and it will be met when there are honest people present who acknowledge
the fact of it.
Another element relates to this
aging process. In my own experience I find that I am not able to do all the
things that I used to be able to do when I was younger, and a lot of people
discover this fact emerging. What are you going to do about it? There are those,
having developed some concepts, who say, “This shouldn't be happening. Really,
if the spirit of God is in expression I should have eternal youth.” Well if
that is the attitude and you begin to feel yourself getting older you are going
to be resentful about it; it is not working out the way you had it figured. Why
figure anything? Is it not true that in every generation as far as human memory
goes back people have gotten older and older? Well isn't this something to be
handled, then? We are not divorced from what is going on in the body of
mankind. We are present with our connections and the power to do something
relative to the body of mankind because of this. We handle the situation
rightly. We don't resent it. We accept it the way it is.
Sometimes growing old seems a
burden, a great weight. If this is so it is probably because the individual has
been carrying weights about all his life, unnecessarily. Maybe some of these
weights carried around relate to the fact that he hasn't been taking care of
his own equipment, of his own physical body. He has neglected that. There is
much weight in this regard experienced by people, quite unnecessarily if they
had remembered now their Creator in the days of their youth. Of course when a
person is young he thinks he is going to live forever anyway, so he imagines he
doesn't need to bother, but that is a cop-out. One needs to encompass what
should be encompassed, to enfold what should be enfolded, to provide consequently
the care that is necessary in the right expression of living—just as simple as
that, except that this sometimes conflicts with what people want to do. More
often than not people then do what they want to do, and they fail to maintain
the spirit of the womb in their own field of responsibility. There is failure
in the field of responsibility, and when there is such failure then the burden
of living becomes heavier and heavier.
We may find many things within the
range of our personal experience which we realize are present in the whole body
and consciousness of mankind. The difference here is that, becoming aware of
this because we are honest with ourselves, we are then in position in the power
of the spirit to deal with these things on the right basis. We deal with them
on the right basis because we have a keen sense of responsibility for the whole
realm of effects. We have this attitude and this sense of responsibility to the
extent that we are identified with true cause. So here is a gauge, isn't it?
Your awareness of the responsibility which you have with respect to the whole
realm of effects will tell you the extent to which you are identified or not
identified with true cause, because you have an absolute enfoldment of the
whole realm of effects if you are identified with true cause. Your enfoldment
is made possible by reason of what is right next to you, and the closest thing
next to you is your own human body and your own human consciousness.
You are delighted that your body
and your consciousness should be there, because there you have a representation
of what is present in the whole body and consciousness of mankind; and seeing
that you are on earth and begin to be aware of the fact, as an angel present to
deal with the body and consciousness of mankind in the cycles of restoration,
you are delighted to have your connections. You don't rebel against your
connections. You don't try to sweep them under the carpet as though they
weren't there. You acknowledge the fact of them and in the power of the spirit
you handle them rightly. Here is the field of responsibility—the whole realm of
effects.
So we may rejoice in the
opportunity that is with us constantly to provide what is necessary on earth,
in the name of the Lord, to permit the resurrection of the body of mankind to
occur, keenly aware of the fact that it isn't merely a personal thing. We are
not looking for our own resurrection. We are concerned with the resurrection of
the body of mankind. In the resurrection of the body of mankind, if we happen
to be present, well that's fine; we share in it. But whether we are present or
not is beside the point, we are present now, in the cycle that is in operation
now. So let us move with it now.
© Emissaries of Divine Light
Man In The Purified Heaven
Martin
Exeter January 11, 1987
The
evening and the morning may remind us of the creative process. This creative
process is now in effect and indeed always has been. It has emphasized itself
in our consciousness to the extent that we have been willing to align ourselves
with it. So we do have an awareness of the reality and the effectiveness of
this creative process. For most, the fact of it has been almost entirely
excluded from consciousness. Human beings in general have been so busy about
their own affairs that they have had no time to entertain even the possibility
of a larger creative process.
Of
course, there has been some awareness that there must be something of this
sort, because the earth itself, our habitation, moves in predictable ways:
turning on its axis and moving around the sun in its orbit. The seasons of the
year come and go. A certain amount of thought has been given to the sundry
cycles in human affairs, seeking somehow to correlate them with influences
emanating out of the solar system, without too much success I may say—human
affairs take precedence over all. We certainly would not seek to make any such
correlations, because we are well aware that human affairs are not a reflection
of this creative process; they, rather, evidence the failure of human beings to
be aligned with the creative process. So there are troubles and tribulation.
There
has been very little awareness on our own part of the vastness of the power
that is available to be embodied when there is true alignment with the creative
process. We know that something works, something does come together, there is
creative movement. We begin to be aware of what it is that is happening in the
experience of mankind. This awareness is present to the extent that we are
aligned with the creative process. The awareness has been absent for most
because of lack of such alignment.
There
has indeed been a condition of formlessness in human consciousness insofar as
the truth was concerned, together with a chaotic void also. Utilizing these
words to describe the condition, we are immediately aware that it relates to
possibilities in the creative process—for when the spirit of God, the creative
power, moves upon the face of this condition, the result of that movement is
the appearance of light. I am sure
that we ourselves can testify to this fact. There is a certain level of what
might be called enlightenment
present, enabling a different view to come within the range of our awareness—we
are no longer so thoroughly trapped in the arbitrary restrictions of the state
of human nature consciousness. There is some light at least. And because there
is some light there has been the creation, to whatever extent in our own
experience, of a firmament which divides the waters which are above from the
waters which are below. This firmament was referred to as heaven, and it is the
proper dwelling place of man. Man belongs in this firmament, which, although it
was described as dividing the waters from the waters, obviously also connects
the waters to the waters.
Water is a very apt symbol of the substance which
accommodates the spirit of Father God and Mother God: the waters that were
above relating to Father God, and the waters below to Mother God, with the heaven,
where man properly is, in between to provide the means for the blending of
these two aspects of spirit. This is something that occurs in man. The human
view of things has produced a God, in the consciousness of many people, who is
separate from human beings, more or less aloof somewhere. This of course is
fantasy. Indeed all of human experience is present in this realm of fantasy. We
have seen this realm as being characterized by the sense of separateness.
Separateness is the basis for human function on earth, which minimally takes
into account any larger cycles that may be at work in favor of concentrating
entirely on human affairs. This state of separateness prevails, and it is also
a state of darkness.
In the
light there is oneness, and when light
begins to be the experience in consciousness the fact of oneness emerges into
experience. There may be many theories about this state of oneness in human
minds and hearts in the present state of human nature, but theories are of
little consequence. It is the fact that needs to be experienced. The theory
tends to dominate, rather than the experience. But at least in theory we know
that the experience is important. If one could permit the theory to recede into
the background of consciousness, then to that extent there may be room in
consciousness and in experience in living to accommodate the truth.
The
creative process is part of the truth. The spirit of the Father and the Mother
seen in relationship to God is a part of the truth, but it doesn't mean much
until it is experienced, and it cannot be experienced until there is the
firmament, until there is a heaven. And that alone is not of much consequence
until there is someone in it—until there is the experience of the heaven. Then
there is a place in which the spirit of Father God and Mother God may blend in
man, so that oneness is the experience—because the fact of the matter is that
there is no aloof God sitting out there somewhere, as some human beings have
imagined. And because this turned out to be seemingly a fantasy, a lot of
people of course have rejected it. And people, including ourselves, have
behaved the way we have on the basis mostly of living in a very fantastic
world. I think most people looking at the world, observing it round about, are
inclined to shake their heads a bit and say it's seemingly rather insane—it's a
fantasy. But everybody goes on living there and behaving in fantastic ways, so
the fantasy keeps increasing in scope.
But there is a creative process, and for whatever reason there
has been an intensification of the spirit moving in the creative process and
it's affecting everybody. It has produced an increase of fantasy, but it has
also begun to emerge in some as a consciousness of the creative process,
because there is somewhat of an alignment with it, so that our living is not
merely a reaction to external affairs, external events and circumstances, which
is the usual condition of human nature. But there is something of a yielding—repentance—in
the heart and a willingness of the mind to agree, so that there could be space
for the experience of heaven. We wouldn't even consider it, it wouldn't even
enter consciousness at all, if it was not for the fact that there was a little
light.
Light is always the first order of business in any
particular cycle of the creative process. As long as it is allowed to work the
way it works everything emerges as it should. It doesn't matter that there is
darkness, chaos, provided that there is space to permit the movement of the spirit
of God, which is internal, upon the face of this present state of affairs. Then
there begins to come light. It is your experience of the focused movement of
this spirit on the face of the substance of chaos in you that has permitted the
dawning of light, so that something might be seen that wasn't seen before. And
this first seeing relates to heaven.
We
begin to understand the pollution that has been present in the heaven.
Obviously it's reflected in external form in the atmosphere around us. We exist
these days in a very polluted atmosphere. Why do you think that is? Oh, it can
be explained very neatly by saying it's all the emanations out of the
automobiles and acid rain and all this sort of stuff, all consequent upon the
behavior of human beings. But why have human beings behaved the way they have?
We can trace it back a little further, and of course their behavior is based in
the maintenance of separateness. One might say that most people don't know how
to let it not be the case, because everybody feels isolated from everybody
else. They get together in packs, in cities for instance, trying to nudge up
against each other to make themselves feel as though they were not so separate
as they know they are. But it doesn't work; there is more aloneness in cities
than anywhere else.
The
pollution in the heaven must be allowed to be dissipated. I am not speaking at
the moment of the atmosphere of the earth. Human beings are trying to do
something about that, not very successfully. Of course not, because the first
order of business is to clean up the atmosphere inside the person, in the
heaven there. And that comes by the continuing movement of the spirit of God.
It was the spirit of God, after all, which initiated the cycle in the
appearance of light, so that one could begin to see something. Now we begin to
see that the heaven is absolutely essential. And it's a personal matter. It's a
personal matter in the initial stages, as we well know, so that there might be
a true heaven, clear—clear as crystal in one's own experience, in one's own
heart and mind.
For
this to happen, to get it in shape, then presumably there would need to be
walls and battlements erected, defenses against all the pollution that is
coming in. In a sense this has been what has been attempted. Even from the
standpoint of our Emissary approach it has been translated in consciousness all
too often as the necessity of vigilantly opposing the various evil spirits that
might come in to pollute the heaven, things like resentment, judgment, fear,
jealousy, all these things. “Oh, we have to fend off all these evil spirits.”
That is a most futile undertaking. It's like the so-called defenses that the
nations erect around themselves to fend off these hostile incursions by evil
embodied in other people. Well, if it's embodied in other people, it must be
embodied in oneself too! So here is evil defending itself against evil. This
has nothing to do with the creative process. It's a human invention, which has
produced all the ills that there are in the world.
Heaven
is a reality already.
An unpolluted heaven is a reality already.
But it isn't a
reality in our own experience, that's the point.
We can accept the reality
without opposing anything.
The reality is available.
We have learned something
about maintaining a heaven.
The
heaven is maintained because our thoughts, our feelings, our actions, are
stimulated, produced, from the impact of the spirit of truth, not from the
environment. There is a vast distinction here, because we have all known what
it means to be subject to the environment, and I am sure we still are, in the
sense that it stimulates what we think and the way we act, the way we behave.
It certainly engenders a lot of emotion—all this as long as that is the state
of polarity in which we find ourselves. We could call it ex-polarity—polarity
in the things around us, the things, incidentally, over which we rightly have
dominion. The polarity becomes in-polarity when the stimulation, the foundation,
for any thinking we do, any emotions we have, any action that puts in an
appearance, springs out of the spirit of truth. That is in-polarity, and there
is a vast difference in behavior then.
For
that to occur there must be the heaven in which to dwell, an unpolluted heaven.
And we have learned something about that because, to the extent that we have
been willing to accept this type of internal stimulation for our living, we
have found the pollution clearing. We have found that it clears not only for
oneself as an individual but the same thing is happening with respect to
others. We begin to find ourselves associating in a clarifying heaven—to
whatever degree, in a mutual heaven. What does that testify to? At least some
measure of oneness.
Oneness
cannot appear on earth until it first is known in heaven. The fact of the
matter is that nothing appears on earth until first it is present in whatever
the heaven may be in which the individual is living—usually a very polluted
heaven. And there is a very polluted earth. Of course! It's the way it works.
To try to clear up the pollution of the earth without letting anything be done
about the pollution of the heaven is utter futility, a waste of time. Nothing
ever happens on that basis, no matter how many rules and regulations are made.
Human beings live in a polluted heaven and they spew that polluted heaven into
the earth. They can't help but do that as long as they live in a polluted
heaven.
So we
are willing, I trust, to allow this pollution to be clarified in our own
individual heavens. When we do that we find that others are doing it and we
begin to have a collective less-polluted heaven. It is out of this heaven that
the fact of the union, the oneness, of Father God and Mother God may come into
experience. Nobody knows what that means, because they haven't let it happen.
The only way to know anything is to
let it happen in one's own experience. One may have intellectual ideas about
this, concepts about that, beliefs about the other thing, but it's all fantasy,
it's all theory. And human beings live in this state of fantastic theory,
knowing nothing. The fact that they know nothing is constantly being
demonstrated by the insistence upon searching to find the answer. They don't
know the answer, of course partly because there isn't any insofar as the state
in which human beings exist is concerned, because it's fantasy. What answer is
there for fantasy?
I
suppose we have all dreamt dreams in which we have endeavored to act in a
rational manner, but we have found it was very difficult because everything was
so fantastic. There is no solution there. One may spend what seems like a whole
night endeavoring to solve the problems of the dream, ultimately failing to
solve the problems. But wonder of wonders, there weren't any problems anymore
when you woke up! This is exactly the same thing insofar as the state of
mankind is concerned. Wake up! Let the light come on.
People
are inclined to wake up when the light begins to shine. There are those who
don't like the light, of course; some creatures of darkness burrow further into
their self-centeredness, their darkened state, when the light comes on. But
there are others who notice it. Very often, to start with, they don't believe
it. And there are so many things in the dream state that come up to convince
you it isn't really there. The dreaming has become so customary, it has become
an addictive habit, that people don't want to let go of it, because there is
always success just around the corner. Did you ever have a very successful
dream? I don't know what success would be. I think success is just to wake up,
and that is the success. Wake up! Become aware of the light. And because there
is an awareness of the light, a certain enlightenment in one's own
consciousness, the necessity for the heaven comes into view.
There
must be a heaven, an unpolluted heaven, unpolluted by all the things that
govern human nature. Judgment is the main thing—accusation, blame, criticism,
all these things, because they are so easily justified: obviously one has to
accuse someone of doing something because they did it! Well perhaps that's
supposed to be logic, but if it kills you it might be better not to do it. And
that is the fact of the matter; it has been regularly killing people every
generation for thousands of years, millennia. And everybody still goes on doing
it because they can justify it. So one of the pollutions in the heaven has been
this matter of self-justification. Let it dissolve in the light—because you see
how stupid it is. Finally you wouldn't do it for anything. You know it's
destroying you. There is no sense to being destroyed, not if we are present on
earth for a reason. Of course heretofore nobody has known what the reason was,
so they have invented their own. And we have all done that.
But
now in the light we begin to become aware of the reason why we are here: to
provide this blending point for Father and Mother God in our own experience,
that the truth may be known. Merely to say “the blending point for Father and Mother
God” doesn't mean very much. One has to have the experience of it to know what
it is. That is the experience of the truth. And the truth frees the individual
into being man, male or female, not separate from anything.
If
you are not separate from anything, why do you need names to indicate it? We
necessarily talk about God perhaps now because separation is still a fact; but
if there is oneness, that is the experience. There is nothing to compare it to
then, except of course this miserable state in which we have been existing.
Then we wouldn't wish to have anything more to do with that, except insofar as
we may be in position to provide what is necessary to transform it, to let
those who are present in that state have the opportunity of rising up into an
unpolluted heaven. They could either choose to do that or not; that's up to
anyone.
For ourselves, surely, it is our business to do it. If that is what is done,
one can speak from the standpoint of heavenly
authority. And the power was said to be almighty, wasn't it?—almighty but
not available for human use to promote their affairs. It takes a lot of sweat
of the brow to continue in that mode. The earth, amongst other things, has to
be raped to keep human beings going in their miserable human nature condition.
The atmosphere consequently is polluted, and all the tribulations of the flesh
are present, all because of this failure to allow the light to be received and
to be the basis for one's living experience.
We have
all had immense opportunity to see and to understand; and we have, at times,
felt rather self-satisfied because we thought we saw and understood so much.
But it means absolutely nothing until it is the experience. People talk a lot
about that, but what is our experience? What is our experience in this moment? Do the things of the human
nature state recede in our consciousness so that in this moment they virtually
vanish away? What do you do when you go out again? It seems to be a habit to
sort of drop them off outside the door as you come in, and then, when you go
out, pick them all up again. And one is again in subjection to human nature.
That is the devil, intent upon destruction. It's rather stupid, really; it's
going to destroy everything, but it can't do that without destroying itself as
well.
So
we stand together in the creative process, letting it work, letting the light
come on, letting the heaven be purified, and abiding in the heaven with a great
concern to allow the radiation of heaven to be the expression of our living, so
that the heaven is protected that way. It is not protected by building bulwarks
against the evil, so called. It is protected by being the radiance, by being
the light. The heaven can only exist that way in the consciousness of mankind.
You know very well that if you stop your radiant stance for a minute, something
comes in and dissipates the heaven. “Oh, I was so peaceful and happy,
everything was wonderful, and now it's terrible again.” Well who did it? One
did it oneself. But the habit has always been to look around and say, “It was
that person who treated me badly so that this heaven couldn't exist anymore; it
was because of that person.” If the heaven ceases to exist for anyone it does
so because of that one, him- or herself, only. No one else can dissipate it.
One always does it for oneself.
So we
may abide in heaven, and I rejoice in whatever extent of that purified heaven
may have been present today in this configuration of unification. It's between
you and the person sitting next to you. And it's a little more personal than
that—it's all inside oneself! Let it be clear. Let the heaven be clear because
there is a radiant outpouring of spirit. Then the heaven is safe. But any
little bit of human nature that gets in there destroys the heaven, just like
that. The heaven has never been able to exist in human experience because of
the coarseness of human experience. It couldn't accommodate the heaven. The
heaven couldn't exist in that state of coarseness. Let it be purified.
There is an experience
to be known that has not been included in the lexicon of the human-nature
state—oneness. This is not known, of course, without what is defined
by the word love. Love is the power
of blending, of fusion. Then we do not find that we are all separate
from each other and that we have somehow an ego to protect and preserve. This
is the basic idea which has produced human nature. The human ego
shall pass away! I say that with the greatest of confidence. It has done it in
every generation. The human ego needs to pass away. But what shall remain?
Thus far, apparently, only a disintegrating corpse. What an evidence
of abject failure.
The human ego is held to the bosom of one’s
experience until the last gasp. Surely it’s better to let it go at this
first gasp, so that it may be free to pass away, leaving
the facility of heart and mind and body to be occupied in
expression by the one who created it in the first place—the truth of oneself. And
truth is not separate from truth. We are all included in the whole.
We may have
different functions, different evidences of character, but none of them
contradict each other. They are all blended together in the one whole,
just as all the parts of our own physical bodies are properly blended
together as a whole. Usually they are not allowed this experience
because of
our maintenance of the state of separation in consciousness. And then the
body falls apart. It should on that basis; it’s simply obeying the command.
Let us be sure that the heaven is pure
within ourselves, there is no shadow of turning, certainly no self-justification or
judgment to pollute the atmosphere. Let the atmosphere be clear, and
the creative process which originates in what has been spoken of as
Father God and Mother God may emerge to be known in our own experience—known
to be what we ourselves are. It may be interesting to talk about it
think about it, but it’s wonderfully fulfilling surely to let it happen. Then we
really know what it is. Otherwise all we do is theorize, and we die in our
theories. Let us live in the truth.
© Emissaries of Divine Light
