Breathing — Prana

Breathing

Which  Offers  Nothing  But  Blessing

Martin Cecil  August 5, 1964 

We are together with one accord this evening to the extent that we know one spirit. The symbol of spirit is air. There is air all around us. We all breathe in the same air—the nature of it is the same, but that which we breathe out is not all the same. According to that which we are individually, so is this air which we all breathe conditioned, so that it is individual in nature, partaking of whatever we are when it is breathed out.

We can't breathe in without breathing out. We cannot receive the spirit of God without expressing the spirit of God according to our own individual beings. No one would stay alive without breathing air; no one would stay alive without receiving the spirit of God. If we cause that which is received to be turned into something which is unclean when breathed out, obviously the spirit of God as it really is remains unknown to us. For the spirit of God to become known it must not only be received but must remain true to its nature as it passes through us, so that as it is allowed release and expression it may carry that which is true to its own nature and yet at the same time be individual to us.

God breathes in this sense. There is a pulsation, a movement, of the air of the spirit. The air of the spirit is in motion; it isn't stagnant. In order to experience the spirit of God it is necessary that we should move with it. The Divine breathing is at a level of which we have no awareness until we move with it. We could hold our breath and while doing so have no awareness of the air around us. It is only when we begin to breathe that we have the experience of the fact that it is present. So likewise with the spirit of God. It is necessary that we move with it before we have an awareness of it. There are those who have been inclined to sit passively, so to speak, waiting for the awareness to come. The individual may say, “I anticipate being moved by the spirit of God one day,” as though there was no movement of the spirit of God now and that it was the responsibility of the spirit of God to get connected up with the individual.

The spirit of God is moving, the pulsation is there, but until there is the movement of the individual in harmony with that, the fact that the spirit is moving remains unknown, and a person could wait forever to experience the movement of the spirit of God. We have to begin to move with it, and as we do so, we begin to become aware of its movement. Our coordination with the Divine pulsation is unlikely to be perfect immediately. Sometimes I'm sure that there has been a keen awareness of moving freely with something so that the expression of life, for the moment, became easy. When we begin to move in harmony with the the pulsation of the spirit of God, immediately we begin to experience an easiness in life. We speak of disease, which is dis-ease. This is experienced by reason of a failure to coordinate with the pulsations of the spirit.

Disease is usually related to some physical manifestation, but it is far more inclusive than that. Our coordination with the pulsation of the spirit, while it is experienced physically, is established and maintained through the yielded mind and heart. It requires the development of sensitivity. We need to develop the capacity, the ability, to perceive what is necessary on the basis of our own initiative. Unless we begin to function on the basis of such perception as we have, our perception will certainly not increase and we will not gain ability to move with the pulsations of the spirit as individuals. When we move with the pulsations of the spirit as individuals, we find that we are moving with other individuals who are doing likewise—there is a pattern of coordination in consequence. But if we are under the necessity of being told all the time what is necessary, obviously this establishes some very definite limitations. We must develop the ability to move easily without being told, because we have the essential perception to observe the pulsations of the spirit.

We develop that perception because we move with the pulsations of the spirit. We must make a move. We can't sit hopefully, with ear cocked so to speak, waiting to hear something, so that, then, “Ah, now we've got it! We're going to move.” This is what happens usually in a group assembly. There is a waiting to hear what is going to be said, and then we'll do it. But it isn't a matter, rightly, of waiting for me to say what you should do. It is a matter of moving together with the pulsation of the spirit which is given specific focus through the words which are spoken. In other words we are all moving in oneness. You are moving before the word is spoken: “Before ye call, I will answer.” There is a coordination pattern which is established because we are moving together with the pulsations of the spirit which are given specific form through the spoken word.

In order to let this transpire it is important that we should recognize the freedom of the spirit. Human beings have very little developed ability to move with the pulsations of the spirit. They tend to restrict the movement. There is a certain rigidity in the human pattern of things. Human beings have been trained and educated into certain attitudes of mind and, through experience, into certain patterns of feeling and forms of function, so that there is a tendency for this rigidity to be present. The spirit of God is free as the air. You can't get the air to be rigid. I suppose it would become rigid if it were frozen. The air of the spirit doesn't freeze, because it is always warmed by love. We have a fluidity in the air of the spirit. There is movement there; there is pulsation there; there is a freedom to it. This is not to say that there isn't a design, but the arbitrary restrictions which human beings place upon the movement of spirit are what cause the spirit of God in its movement through the individual to become something which is untrue to its real nature, and that which is humanly expressed then is not really the spirit of God anymore. It becomes disordered and distorted. So we need to recognize clearly the freedom, the fluidity, of the spirit. It is a controlled pulsation, but it is not accustomed to the restrictions which human beings try to place upon it.

Relaxation is a factor. If you are trying to give expression to the spirit of God you are not giving expression to the spirit of God. It isn't a matter of trying; it's a matter of yielding. It is a matter of relaxing into something, and you can't relax into something if you are afraid, because if there is fear you are all tensed up, and if you are tensed up you are squeezing out the movement of the spirit through you. You certainly can have no coordinated experience on that basis. Obviously fear is a primary element in preventing this natural movement with the pulsations of the spirit of God. A person who is fearful will be rigid. Sometimes it is said that he “froze.” He was so afraid, terrified, that he couldn't move. That is taking it to an extreme perhaps. Someone else will be terrified and will run away, and there will be very violent movement in such case, but it will be quite uncontrolled—no awareness, consequently, of the true pulsations of the spirit of God. We have an extreme of paralysis on the one hand, an extreme of uncontrolled movement on the other. In the central way, we find coordination with the pulsation of the spirit of God—an easy movement. It is as we experience this coordination with the pulsation that we begin to know assurance, we begin to find ourselves, we begin to be aligned with the reality of Being. We can't be aligned with the reality of Being on a passive basis. We can't allow ourselves to come into alignment with real Being while remaining motionless, because the spirit of God is moving on the basis of a pulsation. We must move, and it is only by moving that we become aware of the movement of the spirit of God.

These things of which I am speaking are of such a nature that it might be said words are inadequate to convey what needs to be known; and yet if there is actually now, in this moment, movement with the pulsation of the spirit of God which is given focus through these words, then you know what it is. You don't know what it is because you have been listening so intently to the words; you've got it all set up in your mind: this is the way it is. No. The words themselves have meaning to your mind, or they should, to the extent that you are actually sharing the pulsation of the spirit that is moving through the words. You begin to know something on that basis. There comes a rhythmic breathing of the spirit of God.

We begin to breathe with God. We become a part of the chain of Divine action. That which God breathes out we breathe in. That which we breathe out, the creation for which we are responsible here on earth breathes in. I am not just speaking of air; I'm speaking of the pulsing movement of the spirit of God. There is something that comes to us from above which we breathe in because it is coming to us. It is coming to us because it has been breathed out from above, and we breathe it in and we hand it on. But when we hand it on let us be very sure that it is of the same nature as it was when we breathed it in. It will have a peculiar quality which is consequent upon our own individuality, but it won't change its nature.

We all experience a sense of belonging, a sense of oneness because of this one spirit. According to our awareness of it, by reason of our coordination with it, we begin to have this experience. It's something wonderful. You all know it, up to a point, but we have so much more to experience. So much more awareness is needed, spiritual perception with respect to this pulsation which is the source of our breath of life. It is our breathing in this breath of life that enables us to breathe out the breath of life in blessing to the world. The breath of life from God cannot get into the world except through the breathing of human beings, the breathing of the crowning creation. There is a breathing of air, and this certainly has a direct relatedness to the breathing of the spirit of God. We have seen something of the coordination of the breathing of air with the receiving of the negative life essence.

The negative life essence has a direct relatedness to the positive life essence. The extent of our receiving of the negative life essence will be the extent of our receiving of the positive life essence. They balance each other. We know, from the standpoint of the working of the Law, that according to your response so is it established unto you. According to the response which you receive from someone else, so can you give. No response, no giving into that particular receptacle. So the movement as it relates to the negative life essence also relates to the movement of the positive life essence. There is a coordination here. The level of experience with respect to the positive life essence is determined by the level of experience with respect to the negative life essence. There is no limit insofar as the positive life essence is concerned, except the limit imposed by the provision within the individual of the negative life essence.

The breathing as related to the spirit of God is related also to the breathing of air. They are not separate things. It is not just a segregated symbol. It is all one thing. The vibrational levels carry all the way through. There is no barrier actually. There is no veil, there is no block, between the level where we are and the level which is above. It only seems so because we only have facilities to perceive up to a certain vibratory level. We can't perceive beyond that level, but let us not assume, therefore, that it doesn't go beyond that level. It does. There is no break. All these things are coordinated, and we need to see them as being so.

We were considering this matter of breathing as it relates to the eliminative processes. We exhale and we eliminate something from the body which should be a blessing to the lower levels of creation here on earth. If we just look at it from the standpoint of carbon dioxide we know that that is required by plant life. So we extend a blessing through this process of elimination. We have also seen that there are various other processes of elimination going on in the body. These other processes of elimination also have a relatedness to our breathing. They have a relatedness to our breathing, they have a relatedness to the working of the spirit of God through us—and let us remind ourselves that the eliminative processes are part of the Divine Design. They are perfect, pure, holy and sacred. Let us not imagine that any aspect of the eliminative processes is “dirty” in some fashion. It isn't true, and if we take such an attitude we are certainly treating something which is sacred in a manner that is not at all fitting.

It is true that human beings, because they have not been breathing properly, either the air or the spirit, have descended to a level where their bodies are full of all kinds of corruption—corruption because it is in the physical body. It doesn't belong there. As we begin to function correctly, so that we are moving with the pulsations of the spirit, we find that the eliminative processes remove this corruption. The body becomes pure. The body becomes in one sense transparent, so that the Divine breathing through the body of man may extend a pure blessing in all respects to that for which man in his Divine State is responsible. There is a process of breathing which offers nothing but blessing. The way it is now, human beings do not always offer a blessing when they breathe air. We have a good deal of consideration given to ways of combating what they call “bad breath.” This is just the usual human approach, isn't it? “We want to go on living the way we've been living, we want to go on doing the things we've been doing, but we don't want to have the results of it. So, we'd better take this pill or that purifying mouth wash in order to get rid of this nastiness.” All it does is just to suppress it. It is still there. And there is so much corruption in human bodies that the eliminative processes have seemed to be rather nasty—of course this is not the only reason that human beings have this attitude—but it isn't true; it is part of the Divine function. We wouldn't live very long without these eliminative processes.

So we have this right attitude toward that which is released through the physical form, whether it is physical substance of some kind, or whether it is the expression of a word, or whether it is the release of the spirit through whatever the form may be. All this is going forth rightly as a blessing when we are functioning in a coordinated state with the pulsations of the spirit of God. We can't get ourselves connected up properly, we can't experience this coordination adequately, as long as our bodies and minds and hearts are filled with corruption that does not belong there. Any little experience we may have of attunement with the pulsations of the spirit of God is a more or less haphazard thing; but as we begin to allow the eliminative processes to become what they should be because we have the right attitude towards them, we are extending a blessing. We begin to find that we are connected up more and more with this pulsation which is moving, we are more and more coordinated with it, and according to the extent of this oneness, we experience our true identity in real Being. And it is because we are giving something on the right basis.

All these things of which we have been speaking relate to the processes of giving and receiving. This has been very prominent in the minds of many people. They recognize that there must be a proper pattern of giving and receiving in balance. But the implications have usually not been seen, or not adequately seen at least, as it relates to all fields, and as it particularly relates to this which we are considering now: the giving freely of blessing. Unless we exhale we cannot inhale. Now I suppose that is obvious enough, but a person may say, “Well I can't exhale unless I've inhaled.” Which came first? We have something already, don't we? We are alive, up to this point; therefore we have something to give. We don't have to get something. We have something to give, because it is here. We know it is here. We are alive. Therefore it is the giving that comes first, and yet most people say, “Well when I am able to get something, I'll give you something.”

I have letters of response every day which say, “I'm so very sorry that I can't send you anything in the way of a monetary gift, but after I have done this, that and the other thing, after I've earned this, then I will give you something.” I have known people who have said that for years. It never comes. They don't recognize that they already have something to give, and almost invariably they have something to give of a monetary nature. It is very, very seldom that a person doesn't have a cent or two. A person must give first; not, “I'm going to earn a big sum of money one day and then I'll give.” All those who have said that, even though perhaps along the way they did earn a big sum of money, it wasn't given, because the process of giving hadn't been initiated. The individual didn't know how to give. He had never done it.

Of course this doesn't only relate to money, as such. There are many things a person can give. Even just a smile sometimes is worth something. But the giving comes first. The exhaling comes first. The exhaling is the important thing, and the more we exhale, the more room there is for the air to come in. If we just exhale a little, we inhale only a little, and there is a residue of fetid atmosphere inside and we just poison our bodies all over again. Get it out! There is the gift to be given. Give it. It takes a little push, effort, in this sense. You have to contract some muscles to do it. Too much trouble?

It takes a little effort to give in any level of giving, but it is in this giving process—and a very wide range is possible here—that we begin to coordinate with the pulsation of the spirit, we begin to find ourselves in harmony with God, and because we are giving all we have, that which fills the vacuum, because we have given, will be pure. It will be exactly what is needful. We don't have to get it. It is all around us. So may we begin to share ever more fully in this movement with the natural pulsations of the spirit of God. You know how rigid a person is when he is not giving. The freedom of the spirit is not known at all.

When we begin to coordinate with the freedom of the spirit it is possible we may make a mistake or two. We are supposed to learn by our mistakes. Would we learn if we didn't make them? If we wouldn't learn if we didn't make them, are they mistakes? We sometimes need to take a new look at things. Someone makes a mistake and then he starts blaming himself or trying to accuse himself of something, because he thinks it is a mistake, whereas if he would just learn from it, it wouldn't be a mistake. We make mistakes. They aren't mistakes until we make them into mistakes. If we are willing we can let them be the means by which we learn and expand and grow, and then they are not mistakes. Of course if a person does something over and over and over again, then there is something really wrong there, isn't there? That is a mistake, because he is obviously not learning anything—never learned anything, never saw anything, never let any change come, never allowed any blessing to appear. But we don't need to make mistakes. No one needs to make mistakes. There can be varied experiences which help us to learn to live, but let's not make them into mistakes.

Then we can move easily and begin to experience the real nature of the pulsations of the spirit of God, and we find ourselves all moving together. We have some of this experience. We know something about it already. Tonight I wish to bring it to a level of conscious awareness, so that we may share in alertness to what is necessary if we are to increase this coordination with the spirit. We do it by giving—giving ourselves away. You are not supposed to do that, are you? give yourself away. People are doing it, of course, all the time, one way or another, sometimes not realizing what they are doing. But if we are functioning in the current of the spirit of God we don't hesitate to give ourselves away. What is wrong with that?—because it is a blessing to everybody, at least to those who will receive it. Keep on giving the blessing. And as we do, we know the spirit of God, we know its movement, we know its wonder, and it is this that blends us together. We come into agreement in the spirit of the living Christ. The trick is to stay in agreement. We have a wonderful opportunity of practice while we are all together, in the experience of something very vivid and very real, and we can let it stay that way if we ourselves individually, no matter where we are or where we go, continue to be coordinated with the pulsations of the spirit of God.

This is the outpouring of the spirit. This is what enables us to be with one accord in one place, always. I thank God for that measure of oneness which we know now in this moment. It is a most glorious and wonderful thing, something which should bring a sense of deep thankfulness to God, that we in this hour, of all the peoples of the earth, know this.

Prana

Uranda  Steps To Mastership  1936 

Let us now consider the Breath of Life. Air is free, but few people use it freely. In the Book of Books we read, "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the Breath of Life; and man became a living Soul." To appreciate the value of air, we must study deeper than the usually recognized physical fact that it is a gaseous substance, mainly composed of approximately one part of oxygen to four parts of nitrogen, which must be breathed by all species of the animal kingdom, including man, to perpetuate life. 

Modern science has proven that a force called electricity can be generated out of the air. The fact that automobiles equipped with generators can absorb electricity out of the atmosphere at all times and in all places proves that this force is everywhere present in the air. The Adepts of all ages have known that this force existed, and they have used it in ways that are far more valuable than the mechanical uses to which it is put. These wise men have for thousands of years consciously used this energy to promote perfection within their own bodies, and to help in healing of others. This force, in its free state as found in the atmosphere, is called Prana in the Sanskrit language. It is this Prana that is absorbed by the generator and transformed into what we call electricity. From a material standpoint it is impossible to determine what electricity is, because it has a spiritual source. Without this spiritual substance the fleshly body would be as inert as a clod, for it is really the Prana in the air we breathe that gives us life. It is the lack of Prana, and not the lack of oxygen, which kills so quickly when a person or animal is choked or strangled. 

Prana is the vibration of the everywhere-present Spirit of God to which physical life is attuned. There are, of course, other vibrations of the Spirit of God, but Prana is the primary vibration of the Spirit which the fleshly body can absorb and use. Prana is the Spirit of God which man can use, if he will only do it. This force is absolutely unlimited. It will work through you with unlimited power if you will only let it. Through the use of it any and all adverse conditions can be overcome. When you learn to use it fully and freely you will find that the so-called miracles of healing, and other accomplishments, are really the natural results of natural law applied in a natural way.

Just to realize that Pranic Power is present in unlimited amounts is not enough. You are like a giant electric motor, with tremendous potential power; but unless you know how to "throw the switch" and connect yourself with the unlimited Prana, you will soon deteriorate and die from lack of use. The body is so constructed that it would never wear out if it were properly used. People do not wear out from use; they rust out from lack of use. You have a finer and better motor than man has ever made. And what kind of care do you give it? How much do you know about running it properly? 

When we realize that this great power is at hand and that we have the right to use it freely, the next step is to learn how to contact it fully, for the greatest possible benefit. The human motor is self-repairing, and the switch is automatic, so that when something goes wrong in the human motor the current is slowed down until the damage can be repaired. If man willfully, or ignorantly, produces a short-circuit within himself by disobeying Nature's Laws, the power is taken from him according to the degree of his wrong use of it. If man persists in his wrong use of this power, his motor is badly damaged and in time is completely disconnected from the Source. And then he is pronounced dead. 

It is easier to begin to use the Prana if we first prove to ourselves that it really exists by seeing it. Anyone with fairly normal vision can learn to see the Prana under certain conditions, and as one develops and becomes proficient in the use of it, the Prana can be seen at will at any time. The person who has received Enlightenment can see the Prana in all objects, whether it be stone, wood, flower, grass, trees, human beings, or any other physical manifestation of life. Many people have learned to see it and use it, and you can also. There is nothing more beautiful in this physical world than to see the life forces vibrating in all things about you. It opens up a new world to you. Everything will be more beautiful, and you will find a sweet peace and joy which begins within yourself and radiates to everyone and everything around you. Even people who know nothing about these things will notice a something about your presence which soothes and uplifts. Sick people will say that it makes them feel better for you to enter the room where they are. Can you imagine anything more delightful than to be of such service to those about you? It is as possible for you as for anyone else. To those who have never given any thought to these things it all seems quite impossible. 

The easiest way to see Prana is to go out-of-doors just before sundown and sit in an easy chair, or recline on the ground, in the shade. Face any direction except toward the sun. Relax as thoroughly as possible, taking several long, deep breaths of air. Next, close your eyes and keep them closed for a minute or two. Then open your eyes slowly and direct the gaze up into the sky without looking at anything. If you focus your eyes on some object, you will look through the Prana and not see it. The only reason we do not see it all the time is because we look through it, just as we look through a perfectly clean, pure glass without seeing it. After a few trials you will see that the air is filled with millions of silvery dots, some larger than others and all moving continuously. After practice you should be able to see the Prana as far as thirty or forty feet away. These silver-like dots are not to be confused with such optical illusions as specks or lacelike appearances which are sometimes seen in front of the eyes and which float or dance with the movement of the eyes. The silver dots of Prana will be seen moving in every direction, both far and near, and at first these dots will seem to be in great confusion. However, as you watch and study them, you will find that they are moving in orderly fashion and in symmetrical formation. Once you see the Prana you will learn to let your eyes "rest easy" many times during the day so that you can see it. As you fully realize the constant presence of Prana, you will find yourself working with a force that is as tangible to you as wood or stone is to most people. This eliminates blind faith, because you know.

The brain is the Positive Pole of the human generator, and the gonad glands form the Negative Pole of the generative system. You do not think with your brain, contrary statements notwithstanding, for your brain is a mass of millions of tiny generators which absorb the Prana out of the atmosphere. Each tiny generator changes the Prana into that vibration of Life Essence which is needed in the part of the body for which it is responsible. One vibration is needed in the bones, another vibration is required in the tissues, another in the glands, and so on through the whole body. All parts of the body require the Life Essence, but each cell in each part requires a different vibration of that Life Essence. Each brain-cell generator is set to a specific vibration that is required in a certain part of the body, and that set vibration cannot be changed. Though this is a vast study in itself, this will give you an idea of how the One Life Essence produces all the different parts of the body. 

In order for the body to function rightly the positive and negative forces must be in balance. The brain cannot do it all. The gonad glands, connected with the Solar Center, must supply the negative force in amounts large enough to keep the body forces in balance. When a lack of this balance is present it is called nervousness. This shows you why it is so important not to waste the negative body forces through anger, hate, fear, jealousy, or any like emotion. And also, it shows why excess in any body appetite, such as overeating, eating the wrong foods, laziness, drunkenness, and excessive sex expression, are all so very damaging to the body machine. These things all tend to clog up the body functions and cause cross-currents, or short-circuits, which detract from the ability of the individual to enjoy life. 

The first step, then, in gaining control of the Life Essence within the body, that thereby the Prana outside the body may be controlled, is to bring all the body emotions and appetites under control. The Law is: No one can attain control over the mighty power of Prana who has not first proven that he will use it wisely by gaining control over his own emotions and appetites. The accomplishment of this will take time and persevering practice. With each step forward in self-control you will find added power granted unto you.

There are three primary nerve channels, or Nadis, to which we must give attention. In Sanskrit they are called Ida, Pingala, and Sushunna. The left sympathetic nerve, which begins in the left nostril and extends back through the head and down to the Sacral Plexus, which is located in the Sacral region or wide vertebrae at the base of the spine, comprises the Ida Nadis, or channel. The right sympathetic nerve, which begins in the right nostril and extends back through the head down to the Sacral Plexus, comprises the Pingala Nadis. The spinal cord, which extends from the head down the spine to the Sacral Plexus, comprises the Sushunna Nadis. The currents of the Life Essence which flow through these Nadis are called Kundalini. This explains as much as will be required in this elementary study of the subject.

The air which is inhaled through the left nostril supplies the Prana which is taken up by the Ida Nadis and carried to the brain, where the Prana is transformed, or generated, into the Negative Life Essence, which is the energy required by the negative pole of the generative system. Thus we see that properly increased breathing through the left nostril will gradually increase the Negative Life Essence, which is the force that gives life to the Physical Body.

The air which is inhaled through the right nostril supplies the Prana which is taken up by the Pingala Nadis and carried to the brain, where the Prana is transformed into the Positive Life Essence, which is the energy required by the positive pole of the generative system. Thus we see that properly increased breathing through the right nostril will gradually increase the Positive Life Essence, which is the force that gives life and activity to the Mental Body.

When these two forces are properly combined in the Sacral Plexus, the Kundalini, which is inactive or "asleep" in the Sacral Plexus, is caused to rise in the Sushunna Nadis. The blending and transformation of the positive and negative Life Essence which takes place in the Sacral Plexus produces the specific form of Kundalini that is required for spiritual growth and development. Thus we see that properly increased breathing through both nostrils will gradually increase the release of Kundalini, which is the force that gives life and activity to the Spiritual Expression Body.

This will give you some idea of the great value that can be derived from correct breathing. All types of nervousness can be overcome by bringing the body forces into normal balance through the development of self-control and proper breathing. Normally a person breathes through one nostril for about an hour, and then through the other for about an hour. Few people have noticed this fact, but you can check yourself at different hours of the day, and if you are normal you will find that when you close one nostril and then the other, one will seem to be somewhat closed, while the air passes through the other one freely. If you find that one of your nostrils is closed constantly, so that all of your breathing is done through only one nostril, you should take steps to correct the condition.

In cases where disturbance is the result of excessive appetite in food, drink, or sex, it is usually best to increase the breathing through the left nostril. When disturbance results from excessive emotion, such as fear, anger, hate, and so on, it is usually best to increase the breathing through the right nostril. In either case the excess must be brought under control if the breathing process is to have worthwhile results.

Spiritual powers, such as have been placed within your reach by the teachings herein given, must be dedicated to good uses if you would attain that "Joy unspeakable, and full of glory" and the "Peace which passeth all understanding." Also, remember that the mere reading of these words will do you no good unless you use the principles outlined. The results depend entirely upon yourself. "Be ye doers of the word, and not hearers only, deceiving your own selves."

© emissaries of divine light

Sacred Objects

Sacred  Objects

The Use Of Material Objects To Focalize Vibrations

Uranda   January 5, 1954

One of the things we have to do this evening is the carrying out of the patterns suggested the other evening with respect to the use of material objects—which in and of themselves have no power—as a means of bringing vibrational factors to focus. I notice that in harmony with the word I sent to you, many of you have brought pictures this evening which you wish to use, from the standpoint of focalization of attunement currents in your own rooms or quarters. You will notice that I have brought the little statue which I mentioned to you before.

This little statue in and of itself has no power. A wrong pattern of expression or attitude with respect to these things could develop the concept that we are somehow utilizing what could be called idolatry. In other words if there is an understanding of what we are doing there is no danger of any such false concept developing. But in utilizing these principles, I wish to emphasize the fact that it is very important that you be very careful what you may say or how you may say it to others. Now I am not suggesting that we somehow try to hide the application of this principle. At the appropriate times and seasons you may utilize it regardless of who may be there. But it needs to be very, very clear in our consciousness, individually and collectively, that we are not accepting some image as being “the thing,” but rather recognizing that an image in the sense of a picture or in the sense of a statue—the principle is identically the same in either case—may be looked upon as a point of focalization of vibratory factors in representation. The image, the statue, has no power in and of itself. It is not able to do anything, but we can do something with it. It cannot do anything, but we can do something with it—a visual recognition of that which represents.

When our Master was on earth in the body of Jesus, the man, that body represented the Father, in the representation of the God Being whom we speak of as our LORD and KING. His physical flesh body was in oneness with the spirit of the God Being, and yet, even in that oneness was representative of that God Being. Anything that is to be made manifest on earth must, by some means in the realm of form, be a representation of that which is in heaven. That which is in heaven cannot project itself as it is into the earth, in the sense of the vibratory level in which we function. That which is of heaven must come into the earth through some form which represents that which is in heaven, or in the realms invisible to the human eye.

Man as such cannot see spirit as such, and yet spirit is made manifest through man. As I emphasize this point, that the image, whether in the form of a picture or a statue, cannot do anything, but that we can do something with such an image, we might remember the statement as given in the Ten Commandments: Thou shalt not make unto thyself any graven image or likeness of that which is in heaven above or in the earth beneath. Now it might appear to some, who have not stopped to consider the matter, that I am suggesting something which violates that commandment. But let us take another look at it. We find the record in Exodus 20. First, “Thou shalt have no other gods before me.” That is clear, a point upon which we have given meditation many times. “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments.”

“Thou shalt not make unto thee any graven image, or any likeness… Thou shalt not bow down thyself to them, nor serve them.” This expression appeared at a time and a place where images as such were worshipped as God. In other words “Thou shalt not make a god unto thyself. Thou shalt not make anything which thou shalt consider to be a god, which thou shalt undertake to serve.” Now we all know that we are not in any sense bowing down to an image, to serve the image, whether in the sense of the picture or the statue. We have not made these unto ourselves. They are made unto God. We are not in any sense detracting from, or separating from, God, but in the field of representation they are accepted as a point of unified focalization in response to God—not to the image. If your response to me is limited to me as a man it would be wrong. But your response to me is in recognition of that which I represent, something brought to focus to me, and through me to God.

“Thou shalt not make unto thee any graven image.” The commandment does not say “Thou shalt not make unto Me any image which may be used as a means of recognizing the focalization of My spirit.” As we bow down before God and serve Him, remembering “Thou shalt have no other gods before me,” there is no reason why we cannot use this principle of representation, which has been in use down through all recorded time. It was in use before that. It is something which the Master used; it is something which we see was in actual fact in the Master's own manifestation—that which represents. There may have been times when, with that fact in mind, one might prefer a flesh-and-blood point of focalization. We recognize that we can utilize persons as the means of focalization in the vibratory field in love response to God, but we need to recognize that it is possible for us to use material objects, lifeless and helpless in and of themselves—for us to use them; not for us to serve them, but for us to use them in the service of God. Herein we see the vast difference between the right pattern of function and the wrong. I wish to make it very clear, so that there could not be any possibility of misunderstanding.

Now let it be recognized that the value of any such object depends upon the individual who uses it. If you are undertaking to serve the object you are wrong, but if you are using the object it can be done correctly. The value to be derived from such a process depends upon the individual who uses the object, not upon the object itself. We might presumably use almost any object which to our minds, our senses, might be deemed fitting. If it violated our sense of the likeness of things, the value of the object would of course be lost; but any object which might be deemed fitting. In the days of the apostles, and in the days of the Master Himself, objects were so used. The woman who had an issue of blood for twelve years used an object on that basis—the Master's garment. She said to herself, “If I touch the hem of His garment I will be made whole.” And when she did touch His garment on that basis, on the basis of her right use of such an object, the Master felt the virtue issue forth from Himself into the one who received on the basis of such response. Later, pieces of cloth were so used, and other objects, but the tendency was, among those who did not have full comprehension, to attribute power to the object and therefore to have a certain amount of response to the object, to become subject to it. If you are going to attribute power to the object as such, then it is wrong. But instead of serving an object, we are using an object. So whether, as in the days of the apostles, when they used what we call a handkerchief, which was blessed to act as the point of focalization in the vibratory field, or whether it was something else, is of small consequence.

Now these objects which we have brought before the throne of God tonight are to be blessed, not in the assumption that they are thereby to have some strange and mystic power so that you can respond to the object as such and have some kind of blessing, but that they shall be recognized as objects of focalization in the vibratory field, through which there may be a conscious contact with that which is invisible, with that which is represented. This object of representation here in this particular case—whether it is the Master's picture or the statue representing Him, or the picture representing myself—is of small consequence, because you recognize that the two patterns cannot be segregated in any case, and that whatever is used, whether it is my body, my physical presence in the form of a man, or some object, it is all in representation of our Lord and King, that we may have on earth that which represents heaven. We cannot have heaven, in the sense of the invisible realm, manifest on earth any more than it is except by means of that which represents heaven. When we have discord and turmoil and chaos we have that which represents hell. On earth we are functioning constantly with those things which represent something, and any object which represents that which is of heaven becomes a means by which the things of heaven are made manifest on earth. This is something which you need to realize more deeply in relationship to yourselves.

You as human beings are supposed to represent something in heaven, so that the factors, the qualities, the realities, of heaven may be revealed on earth through adequate and proper representation. Our whole program is designed to establish on earth an adequate representation on earth of that which is in heaven. If we present on earth that which reveals heaven, then we have on earth that which represents heaven.

Remember, with respect to these objects, you are using them as a means by which your faculties of perception—sight, feeling, smelling, hearing, taste if you wish to include it, all your senses of perception—are brought to a point in love response to God. The degree of response, the nature of response, brought to point in a specific object, or the sense of perception which is focalized in such an object, determines the extent to which the cycle may work in the particularized field involved; not in the sense of responding to the object as an object, but recognizing the object as a point accepted by many, through which response is extended to God. If you think you are to respond to the object you are wrong. If you are to respond to God through the object you are right. And by use of an object we can bring the pattern of response in many people to a single point, so that as the pattern of response is concentrated to point the current from God to those who so respond can be increased in power and in meaning.

One of the great illustrations in history with respect to the working of this particular process was the Ark of the Covenant. The Ark of the Covenant was a box covered with gold, having some handles, a plate on the top of it, and two images—an image on each end, of an angel. This box, this object, had absolutely no power in and of itself, but as the central object of focalization of the vibratory pattern of the people, the children of Israel, there was a tremendous current allowed to work through it. And it was so designed that the patterns involved could work effectively. The Ark as such, when it was first made, had no power. As an object it never had any power, but as an object it was the central point of focalization for the entire people of the children of Israel. With their response so centered the current of God's power working through that object to them was greatly increased.

Now there are many patterns which might be used, and which perhaps in the future may be used, to some degree at least; but we are starting, opening a cycle, in the simple recognition of these factors, and the acceptance of an object as a means by which your focalized response to me and to our Lord may be established here, regardless of where I may be in person geographically speaking.

I wish to draw your attention to this object which I present before you here. You may say it is a human concept with respect to the appearance of our Master when He was on earth, but I do not think that we need to be concerned about whether He really looked just like that, whether His facial features were just so. We may perhaps examine it closely. I would not be happy to find that you had been coming up here and picking it up and handling it and looking at it. If you do you will spoil the pattern. It is not to be picked up and handled by just anyone. I would ask Lorraine to take care of it, if it needs to be moved, or if she is not present to do so, Grace or Lillian may do so. But it is not an object to be picked up and handled. If you start handling it you are going to begin to establish your vibrational pattern in the material object itself, and that will not help matters any. It will not let you gain anything from it, a piece of bronze, with ivory hands and face, representing the form of our Master, representing His spirit of givingness, His spirit of compassion, His spirit of love, His spirit of blessing—representing Him.

I wonder, would you like to accept a point of focalization in this image and receive an attunement now? This object, this material object, becomes a sacred, holy object to the degree that we recognize the sacred and holy nature of that which this object may properly represent to our consciousness. We can, as you consider the matter, see here a representation of the Master, of the LORD of Lords and KING of Kings. We may say the head represents our King. We may properly say that the right hand represents me, and we may say that the left hand represents the Lord of Life. And we may say that the body of the statue, down to its base, represents every earnest, sincere responding one the world around, including you; for you are a part of the Body of God on earth. And the Body of God is a body of flesh. So this is not the Body of God—for you are a part of the Body of God—but this represents that of which you are a part.

Therefore I bless this sacred object in the name of the Father and the Son and the Holy Spirit, that all who will respond to our Lord and King, by a centering of attention to this object, may thenceforth and always receive, according to response, the current of love and truth and life, in the filling of every empty vessel, according to the working of the will of God on earth, in the current of the spirit of our King, in recognition before Him that Thine is the kingdom and the power and the glory forever. Aum-en.

And so here, in the Shekinah of our King, the evidence of the Presence of the One Who Dwells, we behold an object wherein we may let our attention center in love response to Him, to His glory and to the blessing of the children of men. And so it is that we use this object, this sacred object, in the service of our God as we respond to Him, worship and serve Him, now and always. So let it be. Aum-en.

And now I shall be seated and you will please let the attunement pattern continue, as you are doing, for a time. The value of this inanimate object, this holy object, to you here and now, at this level of your progress and development, is very great. You need something to help you center on a unified pattern, to a Central Being as it were, so that the vibrational patterns may no longer be scattered. And because we have a material object before you there is no need for you to have some personal attitude toward the object as such, other than appreciation for that which it permits us to do. With a person, even with me, your response is tinged and changed by reason of your attitude toward me as a person. You can be impersonal in this sense toward this sacred object. There is no reason for you to resent this object. It has done nothing, it has said nothing; therefore why should you resent it? Let your response be to our Lord and King, for this object represents Him, as surely as it represents His representative.

Now, continuing in the pattern of attunement, so that there is another step in that which you are now sharing, will you please pick up the picture which you brought and hold it with your two hands, facing me. The objects which you hold in and of themselves have no power at all, but you have brought them to be blest, that they may be objects focalizing the spirit of your response to God and focalizing your reception of the spirit of God into the realm of form, particularly in the sense of attunement.

The Master said, “Lo, I am with you alway, even unto the end of the world”—of evil. He did not say, “You are to try to project your spirit to be with me where I am, no matter where you may be.” He said, “Lo, My spirit is with you, and by reason of My spirit I am with you always, even unto the end of the world of evil.” So I say unto you, by reason of my spirit I am with you here on Sunrise Ranch, even though I in person may be far away. Some of you have tended in times past to try to project your spirit to me, and you have found me pretty far away. But if you will remember that you do not have to project your spirit to me, but that my spirit is here, then you will know that I am near unto you. Lo, I am with you here, through all the days of your service in this place. And if at any time you need to be reminded that by reason of my spirit I am with you wherever you are, you may look upon this sacred object which I have set before you, or upon the sacred object which you hold in your hand, that you may be reminded that it is not needful for you to try in some strange fashion to come unto me. It is rather that you should realize that I am with you where you are. As you begin to realize that I am with you here, or where you are, it will be much easier for you to realize and know that you do not need to try to go to where you think our King to be, but that by reason of His spirit He is with you here. And by reason of the sacred object of representation, you can center your attention here in love response to Him, that you may receive of His spirit in this place. And as you receive of His spirit you shall receive of my spirit; and as you receive of my spirit, so shall you receive of His spirit. So let it be, now and always.

I have blessed these objects, these material objects, these sacred objects, in the name of the Father, in the name of the Son and in the name of the Holy Spirit, that they may be sacred unto you and that you may use them to the glory of God and to the blessing of the children of men. So shall you do your part toward revealing on earth the fact that the kingdom and the power and the glory belong to our King; and because they belong to Him He has the right to grant you the privilege of sharing in the kingdom and the power and the glory forever. Aum-en.

So is the cycle established unto you, that according to your use of the opportunity that is granted unto you in the holy name of our Lord and King it may in season be extended unto others, that all who will may share in the working of heaven on earth. Thy kingdom come, Thy will be done, in earth as it is in heaven. Therefore serve ye in the secret place, in quietness, in stillness and in assurance, that this which is established unto you may be so, truly a representation of that which is of heaven, that it may increase and in season enfold the whole earth, to the glory of God and the blessing of the children of men, in the Christ. Aum-en.

In the days before us, if any shall call upon you for assistance, to receive healing power or the need of blessing in any form whatsoever, in spirit grasp their hands in yours and lift their hands before the throne of God, just as your hands are lifted in receiving attunements here. Let the objects you have been holding be placed upon your laps now, and lift your hands once more. In your hands lift the hands of someone whose response you feel, someone whom you would bring before the throne of our King. Do not try to radiate to someone. Take the hands of those who respond and lift them, sharing with them your response to our Lord and King. So shall you be blessed.

According to thy response, so be it unto thee, now and in all the days to come. Let thy response be such as to glorify our Lord and King and to increase on earth the recognition of His kingdom and His power and His glory. Let the Shekinah of His Presence be made evident in your body, your mind and heart, in thought and word and attitude and deed, now and forever, in the Christ. Aum-en. Father, I thank Thee that it is so, in Thy Shekinah, in Thy Christ. Aum-en.

© emissaries of divine light

Passion

Passion

YouTube  Video

Spirit  Moving  Through  Vibrational  Substance

Martin Cecil   August 9, 1979  Assembly

You’ve heard that lust is the substance of truth, lust for the Lord. What we call emotion relates to this matter of lust. The experience of emotion gives evidence of something. It may well be said that it isn’t anything of itself. When there is vibrational substance of whatever sort within the scope of one’s own experience, then this may be stirred and moved by spirit. We are concerned primarily with the spirit of God, but we also recognize that there are other spirits which put in an appearance when the wholeness of the spirit of God is not there, when the Holy Spirit is not present. Then there is, to that extent, an unholy spirit, an unwhole spirit, a piecemeal spirit. The spirit of God is balanced and it operates at all levels of vibrational substance. As that vibrational substance is clear and available for the movement of the spirit of God, the spirit of God moves through it. It moves in it, and it moves to generate more substance, so that it may move beyond the immediate limits of that substance. That movement is experienced as emotion. We’re inclined to think of emotion as being something in its own right, so to speak, but all it is is the evidence of the movement of spirit through substance—vibrational substance. Most of the spirits which human beings in human nature have known fall into the classification of the unholy spirit, the incomplete spirit, with gaps and absences. Vibrational substance that is present in a person is moved and stirred by that, engendering certain kinds of emotion. We come again to the recognition of the first great commandment as permitting an orientation in the spirit of God, not yet whole, but nevertheless moving in us and stirring the substance that is present, and we feel emotion consequently. Human beings have been so accustomed to thinking of emotion as something of itself that they give it the authority to control them.

When the spirit of God stirs emotions, that presumably would be thought of as good: “At last, the spirit of God is being allowed to stir the substance, the vibrational substance, of my being, and I am experiencing emotion on this basis. It really chokes me up.” Do you think the spirit of God is choking you up? No, it’s your own acceptance of the emotion as though it was something of itself, when it’s only the evidence of whatever it is that is happening—whatever it is that is stirring your vibrational substance. Then the emotion puts in an appearance. All you might say with respect to what is felt emotionally in that instance is, “I am aware that some spirit is stirring my vibrational substance.” It just acquaints you with that fact. Sometimes the spirits are strong. Certainly the Holy Spirit is strong, but not too much of it is acceptable, as a rule, to stir a person’s emotions, because it is customary to be stirred by other spirits which, in their stirring of your vibrational substance, bring forth emotion. And then those emotions are accepted as the reason for the way one behaves. Where the spirit of God has actually been stirring emotion, people quite often get choked up, and maybe tears flow, and the person can’t say anything. Well that isn’t much indication of the spirit of God being allowed to continue to move through the vibrational substance, which is what we are here for. And we must anticipate that when it does, it’s going to be made evident by the fact that there is an emotion of some kind present. We need to have a very sane, balanced approach, angelically speaking, to what it is that is occurring, so that we do not imagine that the emotions of themselves carry all that much importance. What carries importance is the movement of the spirit of God through such substance as is available for that movement. And we need to let it move.

Now, as it moves with greater intensity there will be a greater evidence of that movement in emotion. The movement of the spirit of God with great intensity, in the experience of Jesus when He was on earth, has come to be called “His passion”. That is the emotional sensation that comes by reason of the movement of the spirit. Most people think of the emotional sensation in His experience then as being a very painful one. That was something that was quite deliberately undertaken insofar as He was concerned. As He Himself put it, “I can lay my life down and take it up again.” So there was deliberate undertaking in this regard, for a specific purpose. But the movement of the spirit of God generated what might be called passion, a very intense emotion. And yet there is no evidence of anything out from under control insofar as He was concerned. Here was the power which enabled the achievement of what was necessary in that particular situation, which had been deliberately accepted. It was called a cup, wasn’t it? It is supposed that He prayed at one point, “If this cup can pass from me, let it do so.” Here was what was being brought to Him in His acceptance of the responsibility He had for the fulfillment of the particular purpose for which He was on earth. He wasn’t allowed to fulfill it one way, so He was willing to fulfill it another way. And there was passion involved.

Do you think that any of us are going to achieve what we’re here to do without passion, without an intensity of emotion which is giving evidence of the fact that the spirit of God is moving with increased freedom and effect because there is substance present through which it may move? If we’re afraid of that movement, and afraid of that passion, well we’re in the wrong business, because obviously that’s what we’re here to let happen. The passion gives evidence of the movement of the spirit of God through the available spiritual substance, and if there’s plenty of spiritual substance there’s more passion then experienced, and that passion gives evidence of the power. Here is the power. Now we don’t want to stand in the way of that power. We don’t want to become subject to emotion so that we block its movement, because it’s going to be a risky business. We have the necessity of learning to experience this emotional passion at ever-increasing intensities. If we recognize the need for power, you can’t have the power without the passion. And as we are here to handle that power in the recreative processes, then we’d better be willing to accept the passion and learn how to let the passion be present, giving evidence of the power. Here is something controlled. This has been what has been absent, isn’t it? Dominion, the control which would allow power to be intensified to the point where it might do what needs to be done in the sense of what we call restoration.

On the one hand power has been made available for destructive purposes, and it is unleashed on the basis of what might be called the passions of men, the lusts of this world, whatever type of lust that might be—the lust for power, for instance, and if you can’t have the power you’re certainly not going to let anyone else have it. That’s just about it, isn’t it, on the international scene. Of course it’s explained by saying, “Well you have to keep a balance here.” So human consciousness is well aware of some sort of immense destructive power. Human consciousness is far more occupied with destructiveness than with true creativeness, so obviously the power that is around is seen in destructive terms and has been developed in destructive terms. But we begin to become aware of a power which is the creative power, the power by which there may be restoration. While at the same time we are quite aware that there is a certain amount of what human beings would describe as destruction related to the restoration, the primary factor is the constructive aspect, the integrative aspect. It is only because of that that what should survive survives.

So we need substance, as we well know, but we need to see that it is living substance. It isn’t just, “Well it’s nice to have substance, and we’re going to be able to achieve so much if we have substance,” as though it was just a dead tool, so to speak. This is a living experience, and it involves our emotions, intensity of emotion. If there is to be substance through which the spirit of God moves, it must be generated, and there must be space for it to occupy. We are using words which may bring enlightenment if we are allowing the spirit to move through such substance as is available in ourselves. There must be space into which the substance may be generated and which it may occupy.

In the generation of substance, we have considered the matter of sex as being basic, because there is sex at every level. It is life. You can’t limit it or restrict it to some certain thing. Sex is the way that life works. So when we speak of sex we’re really speaking of life. The idea of sex, generally speaking, translates in human consciousness, as a rule, as getting very closely together somehow. In what might be called the physical consummation of sex, a closeness is involved. But that’s just one level, the physical level, the smallest level. Universally speaking the physical substance in the universe is scarcely anything in the relative sense—there is far more space in the universe than there is physical substance, space into which there may be the generation of spiritual substance. Now we need to see this from the standpoint of our own field of creative action. We need space. We have assembled ourselves together here, physically speaking, for a specific generation of substance, that there might be the greater outpouring of spirit, and consequently the greater generation of substance. But in generating substance there must be some place for it to go; there must be space. We need to see space relative to our associations with others. In the human consciousness there is the idea that you have to get together to experience oneness—when the fact of the matter is that oneness can only be experienced when there is the necessary space. The Universe is One—One Universe—but it is only so because there is so much space. I trust that in our association together in this Assembly there has been a consciousness of expansion, a consciousness of something much vaster than it was before we came together. In other words, in our association with each other we become aware of the space, holy space we might call it, sacred space, which increasingly, because we see it as sacred, we would not violate in any way. And there is need for a great deal of space in this sense between us.

We were looking at the matter of time and seeing how we function in the present moment, but that in the present moment there is space into which there may be the generation of this substance, the release of this substance, so the spirit may move through it. We don’t need vast periods of time to let it happen. In fact, when we become involved with our concept of vast periods of time, we just scatter everything abroad into a realm of fancy. It may seem to be so real to those who study it, but in fact it’s fancy, because to the extent that they are involved in all this, they’re failing to live now. They don’t know what it is to live now. They’ve projected this imaginary scheme of things into the forefront, as though they were living in that, which is just a realm of imagination. They’re not living there at all. They’re living in their imagination. But how about living in the reality, which is now? The first thing to do is to relinquish all that stuff of imagination. And this is too much for the conceit of the human intellect, that it should acknowledge that it is really nothing. That’s too much. It has the sense of somethingness because of all this vast imagination that has been created, and the view is that the intellect is so tremendous that it can encompass vast areas, when in fact all it is encompassing is the field of imagination—nothing real about it at all. It isn’t encompassing reality. And it is only when the intellect becomes humble—“I of myself can do nothing, except indulge in fancy”—that one may finally come to the point where reality is, which is the present moment. In that present moment there is great depth. There’s lots of space into which we may pour this substance, so that the spirit can pour forth because the substance is there for it. It does so in the present moment. It doesn’t do so in the past, it doesn’t do so in the future. The only reason for looking at the past is to see how one may experience what is necessary in the present. Sometimes it’s helpful to look at the past. For that reason we’ve done it. But if we think that we’re looking at it just for the past, that’s a waste of time. The present is real, and here we are in it; and functioning in the present moment, we allow space in which this substance may be generated.

You cannot experience oneness with another person without unlimited space. It isn’t a shrinking experience. It’s rightly an expansive experience. One becomes One with everything. One’s personal relatedness to someone else opens the door for the experience of Oneness with the Whole. The purpose is not to have a nice little sort of imaginary oneness with somebody else. That’s all it could possibly be, if there is a consideration of closeness and the matter of possession—a shrinking in. The reality of Oneness comes because one has the experience of the Whole. That is a spiritual experience, isn’t it? All this relates to what we are here to do, because what we are here to do is only done by the spirit of God. We didn’t understand how the spirit of God might get it done. We thought maybe it needed a little help here and there. It wasn’t doing it yet the way we thought it should, so we had to put in our two bits’ worth, and we were sure, back along the way, that the spirit of God would be very grateful for this. But that isn’t so, is it? The spirit gets the job done. We ourselves have a role to play in order to let the spirit get the job done. Not to interpret what we imagine the spirit would do to get the job done, but to let the spirit get the job done actually. And this is so unaccustomed in human experience that it virtually doesn’t exist at all to start with. There’s nothing to go on. Therefore it seems like there’s nothing there. Therefore we have to put in our two bits’ worth. But certainly anything that may have happened during your time together here has been achieved by the spirit of God. How much we’ve allowed to occur may be a question. But anything that has occurred has been consequent upon the action of the spirit of God that was allowed because there was substance through which it might act.

This relates to matters pertaining to sex, to life. It is life. It is life with which we are associated. We can’t associate with life without associating with sex. We can’t banish sex because it disturbs us, because we have been subject to our emotions, and we were not in position heretofore to stand back sufficiently from our emotions to see what they actually are. It simply is the way by which we are acquainted with the fact that spirit is moving through vibrational substance. Our emotions acquaint us with that fact. Well, we’re not concerned with distorted spirits, unholy spirits, moving our vibrational substance, so we seek to yield to the character of the spirit of God so that this may move our spiritual substance. And when it does move our spiritual substance, we have an emotion because of this. That emotion is fine. Praise the Lord for it, whatever it is. But we’re not going to be pushed around by the emotion. We delight to be acquainted with the fact that something is moving, from the standpoint of spirit, in the spiritual substance. And because we’re not being pushed around by the emotion, the emotion itself can acquaint us with the nature of what it is that is moving spiritually speaking. We begin to understand what it is that is moving, and we are delighted to allow this movement to continue to occur in whatever way it should. Now on this basis the movement is controlled.

Spirit includes the spirit of Truth—it includes design and control. So there is control naturally present. That control is known when we are not governed by what we experience emotionally. We don’t object to the emotional experience, because we know that this relates to the intensity of the movement of the spirit in the achievement of what specifically needs to be achieved. So we see emotion as relating to specific achievement. We’re not looking at it anymore as though it was something all on its own, and we’re not saying, “Well now, this emotion is moving, I’m angry.” I AM is not angry. “I am, therefore, not angry, but I experience the emotion of anger because the spirit is moving through this substance in the achievement of some certain requirement in the fulfillment of the purpose for which I am here, and it has generated, in its movement, the sensation of anger.” Now I’m talking about this from the standpoint of the movement of the spirit of God, not the movement of so-called evil spirits, which are chiefly the absence of the spirit of God. So in the achievement of some certain purpose, of which one has an awareness because the spirit is moving, the spirit enlightens by reason of its movement. And we understand what it is that is happening. So we experience anger because there is the need for an intensity of spirit which is going to do what needs to be done. And because of that intensity of spirit, we have been accustomed to translating it in our minds as anger. We might call it something else, “a hoof”—anything—we call it anger. Probably, because it is called anger, from the standpoint of human nature, good people would say, “Well you shouldn’t be angry,” or at least one would have to rationalize it someway so as to make it righteous indignation. That’s been done often enough.

But the point is that here is the spirit of God moving through this substance, accomplishing something, initiating motion of some kind, and the sensation of that may still be translated in our consciousness as anger. I’m taking just one so-called human emotion, which is no longer seen in that light at all. It is merely the evidence of something that’s happening. So that when what needs to happen has happened, the intensity of the spirit of God which was required to achieve that is no longer there. The anger is no longer there, so it seems as though one has the capacity to let it turn on and let it turn off. But that capacity is based in the fact of the movement of the spirit; it’s not based in the human mind which decides, “Now, I need to be angry in this situation,” and get all hot under the collar, and then find out there’s been so much whipped up in one’s experience, and the adrenaline and all the rest, that one decides, “Well, now I should turn it off.” And you can’t turn it off, because you’re in subjection to it. But if it’s the spirit of God moving, it’s your spirit moving; it’ll generate an intensity of some sort in the particular situation with which you are dealing, and you will sense the emotion of that. That’s fine. That gives you a key to what’s happening. You let it happen. And when it’s happened, where did the emotion go? Well, it didn’t go anywhere, because it wasn’t anything in the first place. It was merely the evidence of the fact that the spirit of God was moving through the substance.

So in all our affairs we are concerned to let the spirit of God move through the substance. Therefore we must have the substance. And therefore we must have the space for the substance to be in. And we need to have an attitude, therefore, with respect to each other, which allows us to have plenty of space, and we’re not trying to cram people into some sort of particularly good emissary structure. If there are groups of people all together in a relatively limited space, physically speaking, there needs to be, one might say, more consciousness of vibrational space than if one wasn’t in such a situation. Groups tend to be much more conscious of being physical groups than they are of the space which is present also. The fact of the physical group should be the least impressive of the factors that are present, because it is the smallest factor. The consciousness may expand to be aware that there is a vast space here and each individual in that group needs to have plenty of space into which this vibrational substance may be generated.

But because people who are in small physical spaces keep bumping up against each other in those small physical spaces, they pay more attention to these bumps than they do to the space which is actually there. If the space was as prominent in the consciousness as the physical factors, then there wouldn’t be any bumps, because there’s so much space that the people are far apart in that sense. You may recognize how this is symbolized in its working, at least in some measure, by a number of birds flying together, maybe thousands of birds flying in close formation—starlings for instance. And they go this way and they go that way; they never bump into each other. Why? Well there’s lots of space insofar as they are concerned. Their sensing relates to that space, vibrational space, rather than to the physical factors. Well it needs to be more so, doesn’t it, insofar as human experience is concerned. But human experience has been encased in a little physical area, emphasized by reason of the closeness of people in large population centers, and they say, “There’s no space here.” And people want—“Oh I need to get out into the country where there’s space.” But this is internal space—plenty of it in the present moment. It opens up indefinitely in the present moment. In this present moment there’s all the space, even in the external sense, in the universe. Let us not be bound in the smallest level of our experience, when we have so much immensity available to us.

In the generation of substance we represent the world to God. The substance for which we are responsible is not just personal substance. Our personal spiritual substance is generated out of our physical bodies, but we are part of something much greater than this. It is our representation of the people to God that provides us with a base of generation. The people are the base of generation for the substance that is to be conveyed, by us, to God. The way of saying this has been: “We need to represent the people to God.” We need to allow the generation that is in the people to ascend to God. We need to be present to let it happen. So that generation comes forth from the people by reason of what was spoken of as the remnant. And here is the substance beginning to ascend to God, being brought to us. There is an inheritance that is being brought to us all the time. Out of that inheritance there is that which can ascend to God—rather, in a sense, a small proportion so far. This is the substance that is being generated; it is the substance of connection, which rises up the other side of us, so to speak, to the apex. We are in the position of intercessors, allowing this to happen, something to rise up out of mankind, be brought to us and allowed to ascend to God. And here is the substance of connection of our collective body, connection with God.

Now we have recognized that the ladies have a particular part to play relative to the substance of connection. But let us recognize the whole half of the cycle here: out of the body of mankind, out of the world, rising up to us, our inheritance being received by us, and what is capable of going higher is then generated upwards to God. And that composes the substance of connection not only between ourselves and God, which is most necessary, but between ourselves and the people—and in fact it is the substance of connection between the people and God. We are a way station through which it passes. It won’t reach up beyond that way station unless the way station is on hand. So there is that aspect of connecting substance which we may see as either side of us, because what is being brought to us out of the body of mankind connects that body with us, so it’s the substance of connection that side. It connects us with the body of mankind in various ways, not all of them creative one might say, because there are elements of connection that are present in our human nature that need to be transformed. But there is that which is emerging out, and which is capable of being regenerated through us upward, so that there is substance of connection, then, with God. There is the necessary connection with the world and there is the necessary connection with God, and in between we intercede. We provide the means by which these two are brought together. And to repeat words that have come down to us, “No man cometh unto the Father, but by me.” If we are in that position of intercession, that’s the only way that anyone can come to the Father insofar as our responsibility is concerned. There’s no other way.

We have this connecting substance on either side of us. This relates particularly to the female responsibility, but it’s also so for men as well. That substance of connection only generates out of the body of mankind because there is something being released into the body of mankind. It doesn’t automatically just go ahead and do it without any reason. There is something being released, which we have called the substance of action. It’s not the substance, particularly; it’s what is moving through the substance that is the animating and activating factor—the spirit of God, which is moving out into the body of mankind, because we are the intercessor also in that respect. The substance of action enables us to allow what needs to happen in our own experience to happen and to extend on out into the world. We do not see ourselves merely as someone who just stands a little to one side and there’s something coming down from God out of heaven, “All right, I’ll usher it through.” No, we have to be right plumb in front of it—and it must have space in us, space occupied by the required spiritual substance—then it can come through. And in coming through us it will have an effect upon us, in the sense of our facilities of action. And part of that effect, as I say, may relate to anger. It may relate to a deep emotion of compassion, or tenderness—whatever is required in the particular situation. And one does not sort of try to grab hold of the emotion, “Ah, this is a nice emotion. I love this emotion. I’m going to hold onto this one. This surely came from God.” But the emotion is nothing. It is the working of the spirit of God. Glorify God. Worship God, if you will, but not your emotions. And you will find you are quite ready and willing to experience any emotion, because it gives evidence of the working of the spirit of God and the achievement of what needs to be done. And whether it is this emotion or that emotion, well, that’s beside the point. One is not having the emotion for one’s own benefit. One is having the emotion so that one may be aware of what it is that is happening, and that’s a very different state of affairs to what is usually humanly experienced, isn’t it? So let us allow the implications of these things to be expanded in our own consciousness so that we may behave accordingly.

I think there must be some sort of emotional passion in my expression or I wouldn’t have been providing what I have so many years. There must be something there. But the emotion doesn’t necessarily make itself all that evident. There are occasions when it does, when it rightly does, because it needs to be seen in order to achieve what needs to be achieved; it needs to be seen by somebody else; one doesn’t need to display it for oneself. And any display of emotion in the true way is there merely because it’s going to be of value as part of the process by which the spirit is getting the job done. And if no value would be gained at all by displaying the emotion, well, it doesn’t need to be displayed, that’s all. You may be aware of it, but you only display it if there is some purpose for its display. But what is felt by you, and others, for instance, with respect to me, is the impact of spirit, not the impact of emotion. That impact of spirit may make you aware of an emotion in you, because it has stirred the substance in you, but then, don’t you become subject to that emotion in turn. We don’t wish to multiply confusion.

You’re doing a job and there needs to be some sort of an impact to let the spirit do what needs to be done, in which case some sort of what might be described by the unenlightened as a human emotion might put in an appearance. You can see why it’s advisable not to judge in the matter. It may be just a human reaction to the circumstance. On the other hand, it may be the evidence of the working of the spirit in achieving what needs to be achieved. One of the most obvious ways of discerning the difference is the fact that if it is an emotion consequent upon the movement of the spirit of God, an emotion which needs to be expressed so that it is seen, it’ll be expressed just as long as it needs to be seen and then it’ll be gone. There is no hangover from it; there are no recriminations that go on and on. People have violent emotional sprees, then talk about it for years afterwards, and try to explain it, and so on. Forget it. We don’t need to discuss our emotions in that way at all. Just let them appear as necessary in the fulfillment of our purpose.

© emissaries of divine light