The Majesty, the Greatness, the Vastness of Dimensional God

The  Majesty,  the  Greatness,

the  Vastness  of  Dimensional  God

 

Then, O King! the God, so saying,

Stood, to Pritha's Son displaying

All the splendour, wonder, dread

Of His vast Almighty-head.

Out of countless eyes beholding,

Out of countless mouths commanding,

Countless mystic forms enfolding

In one Form: supremely standing 

Countless radiant glories wearing,

Countless heavenly weapons bearing,

Crowned with garlands of star-clusters,

Robed in garb of woven lustres,

Breathing from His perfect Presence

Breaths of every subtle essence

Of all heavenly odours; shedding

Blinding brilliance; overspreading—

Boundless, beautiful—all spaces

With His all-regarding faces;

So He showed! If there should rise

Suddenly with the skies

Sunburst of a thousand suns

Flooding earth with beams undeemed-of,

Then might be that Holy One's

Majesty and radiance dreamed of!

 

So did Pandu's Son behold

All this universe enfold

All its huge diversity

Into one vast shape, and be

Visible, and viewed, and blended

In one Body—subtle, splendid,

Nameless—the All-comprehending

God of Gods, the Never-Ending

Deity!

 

Martin Cecil   November 4, 1979

"How great is God Almighty." We cannot really know God Almighty. This term has reference to undimensional God, supreme God. It would be impossible to describe that in dimensional terms. Because we are properly present here in a dimensional world we find no necessity to try to get out of it into some undimensional state in order that we might comprehend what is there present. There is undimensional God and there is also dimensional God. Dimensional God was described by using the word "Jehovah." 

We have before considered that highest spiritual substance of the most intense vibrational nature which merges into the undimensional state. This substance fills the whole of what we would refer to as the universe. There isn't any place, dimensionally speaking, where it isn't. This substance is of such a vibrational nature that it is capable of accommodating the spirit of love. The spirit of love is not separate from God—God is love. So the essences of God in the dimensional world are the essences of love, the union between this highest vibrational substance and the spirit of love. Here is the substance that fills the whole of creation. It is undifferentiated. All is love. Here is the union between the spirit of love and this substance which is capable of being one with love, so that love may emerge into the dimensional universe. At that level there is only love substance filling and composing all that creation is to be. 

In order for creation to take place this undifferentiated substance must be differentiated. The essence of truth is present initially in the process of differentiation of the original love substance. At all the vibratory levels of substance below this highest substance the essence of truth is present. It is by reason of the spirit of truth in union with the essential substance that the differentiation of the original substance of love may transpire. So there are the essences of love and the essences of truth. At every level below the essences of truth, are present the essences of life. Here is the holy trinity: love, truth and life in the dimensional world by reason of the substance with which these spirits may find union. These essences rightly pour forth through the substance which is present at lower levels, initially what might be referred to as heart substance. When the heart is pure there is an open door of connection between this holy trinity and the earth, what we think of as the manifest world, the world of form as we understand it. This pouring forth is spiritual expression in this world of form—mental form, physical form. 

The largeness is at the highest levels. Here is the creative process by which something is coming into the world. It is being differentiated and consequently narrowed down, brought to focus; and we ourselves have a responsibility for allowing this differentiation to take place at the level where we are. In order to gain perspective in this regard we may well return to those simple words: "How great is God Almighty," who in this process of creation has made all things well. But there is a very specific way in which it happens, and properly we are a part of the happening. Otherwise within the range of human experience the true happening is absent and there are voids consequently on every hand. 

I am sure that most of you have given some consideration to The Song Celestial: The Bhagavad-Gita, in the recognition that here is a portrayal in symbolic form of the truth as it relates to human experience. The principal characters were Krishna, the God in human form; and Arjuna, who was aware of the God in human form. After a great deal of consideration of earthly things there came a point when Arjuna felt that it was most necessary that he should begin to see things as they really were. So he spoke to Krishna along these lines, and here is part of what he said: 

O Thou Divinest One

If this can be, if I may bear the sight,

Make Thyself visible, Lord of all prayer!

Show me Thy very Self, the Eternal God!

Krishna can be seen as providing a focus point in the dimensional world for these highest essences. We might say here was the Christ, the Word made flesh, the essences brought to a particular point of focus. But these essences are not something all on their own. This highest substance is present throughout the whole universal creation, everywhere. If it is brought to focus at some point, that fact doesn't extract the essence from itself; it is still the essence but merely brought to focus; it is still the universal essence. Here is the Word that was with God in the beginning, the Word that is God, God dimensional. There could be no God dimensional if there wasn't first God undimensional, but you cannot separate the two; there's no line of demarcation. This universal substance at the highest vibratory level merges into the undimensional.

It is useless for us to try to examine the undimensional. Insofar as we are concerned it would be nothing. It isn't nothing; we discover that it isn't nothing by reason of dimensional God. Dimensional God relates to these essences at the highest vibrational level, the love essences, which in the creative process must be brought to focus, differentiated into the various levels dimensionally speaking. We have noted how this is achieved—the emergence through the connecting substance of the pure heart into the world of creative action when we have a sense of the reality of dimensional God, the essences of love.

These essences of love are not only brought to focus on this little earth, but everywhere else in the universe in various ways. Arjuna was asking for an awareness within the scope of his own vision of what this would be, the essences brought to focus throughout the whole universe. I think one should be a little cautious about asking for any such thing. However, whether brash or simply trusting, Arjuna requested this, and I have read the words. And here is Krishna's reply:

Gaze, then, thou son of Pritha

I manifest for thee

     Those hundred thousand thousand shapes

     that clothe my Mystery:

     I show thee all my semblances,

     infinite, rich, divine,

     My changeful hues, my countless forms.

     See! in this face of mine,

     Wonders unnumbered, Indian Prince!

     revealed to none save thee.

     Behold! this is the Universe!—

     Look! what is live and dead

     I gather all in one—in Me!

     Gaze, as thy lips have said,

     ON GOD ETERNAL, VERY GOD!

     See Me! see what thou prayest!

     Thou canst not!—nor, with human eyes,

     Arjuna! ever mayest!

     Therefore I give thee sense divine.

     Have other eyes, new light!

     And, look! This is My glory,

     unveiled to mortal sight!

I read this this evening to emphasize the majesty, the greatness, the vastness, of dimensional God; and dimensional God is only an aspect of God. It has sometimes been felt by those who were associated with this ministry that it was a little thing; human beings tend to be impressed by numbers. But to the extent that the heart opens and yields and the creative processes of purification take place, there comes some sensing of the smallness of this external world in which we dwell; I suppose it could be said, the insignificance of it when seen in the light of the reality of dimensional God revealed by reason of this highest vibrational substance filling the whole universe. God is omnipresent in this sense, in the dimensional sense. The substance is here where we are. If it is anywhere and everywhere in the universe, it is here where we are. 

As the windows of heaven are opened, or as a door is opened in heaven, we don't go through into heaven; we become aware simply of what is already present with us. The wholeness of God is already present with us, brought to specific focus in the reality of the truth of our own being, so that this differentiated aspect may find expression in a fitting way according to the part which we are here to play. But what it is that enables us to play this part dwarfs into insignificance the circumstances, the environment, in which we play the part. The circumstance, even the earth itself, becomes scarcely discernible from the standpoint of true perspective, because whatever comes to focus of dimensional God in our own expression is not in any way separate or apart from the whole of dimensional God.

© Emissaries of Divine Light  

I AM THAT I AM

from

I  AM  THAT  I  AM

Uranda   May 21, 1953  Class

"And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses: I AM THAT I AM. Thus shalt thou say unto the children of Israel, I AM hath sent me"

Here we have one of the most remarkable texts to be found in all holy writ. "and God said unto Moses"—now notice this is the answer first—"What shall I say unto them? And God said unto Moses, I AM THAT I AM—and then He added—"Thus shalt thou say unto the children of Israel, I AM hath sent me unto you."

First, I AM THAT I AM  and then,  I AM.  Now, why?  What is the significance here?  We cannot hope to comprehend all of it in these few moments, but we can begin to see.

 

I AM THAT I AM.  And then he said, “I AM hath sent me unto you.”  So we have  I AM THAT I AM  and  I AM. In other words we immediately recognize the basic principles of two focalization points. The overall focalization point, and the immediate manifest focalization point. In other words, the LORD of Lords or KING of Kings:  I AM THAT I AM. 

Now what does that mean? We can immediately see two possible applications.  I AM  that particular  I AM.  I AM  that  I AM.  Which I AM? That one.  So we can think of it in that sense. Or we can take it:   I AM that which I AM. 

I AM that I AM  or  I AM THAT I AM.  And if you begin to meditate on that a little, many wonderful things can open up to you because here is a basic vibratory pattern of attunement, or association, with the LORD of Lords and KING of Kings. 

But, as there are the two immediately recognized aspects of significance here, we are not under the necessity of saying, “Well, which one?” But what are the significances of both, for both apply? It is not a matter of deciding, “Well I must mean this or it must mean that.” It means both. And, if we see it then from the standpoint of the invisible—I AM—the invisible focalization of Being in Reality—that I AM—then the invisible is made manifest in the visible realm.  I AM that I AM.  I am not separated, segregated, and set apart, and limited to the heavenly realm only. I AM in action down here in this realm of things, in the material world.  I AM that I AM. 

So we see here, immediately, the union of heaven and earth—the union of heaven and earth. What was it God had said to him a moment before? “Certainly”—not with any doubt whatsoever; but on a positive, absolutely certain basis—“I will be with thee.” Certainly I will be with thee.

Therefore we begin to see, as one aspect of significance, the fact that the focalization of deity in the inner, invisible realm has a means for the manifestation of Himself in the outer realm of Being. The focalization of the Whole, with respect to the focalization of the Negative Triune World. But there is also the other meaning:   I AM THAT I AM. 

Now first, what do we think or feel or realize when we express in inner consciousness I AM? Perhaps we should pause to note that human beings are constantly using the two words  I AM  to establish personal relatedness with ill conditions; association patterns, in other words. I am weak; I am this; I am that. Here we have the key to the patterns of individual, personal association. I AM—what? What are you? Are you going to classify yourself, and publicize yourself, on the basis of what you are in Reality, or on the basis of the limited factors which tend to manifest outwardly until the inner takes control? 

I AM—what? Human beings cannot themselves answer that question. The old idea of questioning, “Whence did I come? Whither do I go?” etc—and the human being says, “Well, I don’t know. I don’t know what I am, where I am, where I am going; I don’t know where I came from.” He is signifying that he does not understand himself and he does not know what he is. I AM—what? In the outer, unreal realm the human being seems to be something that he is not, in the limited sphere of being—he has come to believe himself to be that which he is not. He has established patterns of association with respect to himself which deny the Reality of Being. And the human consciousness is inclined to resent anyone who suggests that he does know; he is inclined to resist. That’s alright, as long as the resistance, or scepticism, is on an honest basis which is willing to recognize the truth. 

In relationship to myself, what man as a human being could do what you have seen me do. There isn’t one on the face of the earth, not one anywhere. No man, of himself, could do what you have seen me do. Then that which I AM is not merely as a man. That which you are in Reality is not merely as a human being. But if we recognize the Reality of that which I AM, and allow that to be made manifest as I AM, the Reality given form in outer expression, then we begin to have the pattern of relatedness, correct association, the union of the inner and the outer. 

So, the second statement was, “Thus shalt thou say unto the children of Israel, I AM hath sent me.” I AM hath sent me. In other words, although recognizing the focalization higher than himself, Moses was not being asked to deny the focalization of deity that was the Reality of himself. The higher focalization, yes but speaking from an inner standpoint, I AM hath sent me. So we have the manifestation of that which is inner and outer. 

But then—I AM THAT I AM. Recognizing the principle of focalization here, we see that the manifest aspect of I AM is related to other focalizations of deity, and all of these God Beings, or focalizations of deity, angels, or whatever term one wishes to use, come to a specific point, come to an apex. First in the manifest realm, and then in the invisible realm where we have I AM THAT I AM—for here we have at the apex, the LORD of Lords, the centering of every God Being in the Whole Holy World, the whole sphere of things insofar as we are aware of it—as it relates to us, it is the Whole Holy World. The absolute point of focalization. So, just as the brain contains within itself a pattern of focalization with respect to every cell of the body, so does the LORD of Lords carry within Himself a focalization with respect to every aspect of deity in the whole Body of God. 

So, whether it be with respect to you, or me, or anyone else, as far as the LORD of Lords is concerned, He can say I AM THAT I AM—by the very reason of the fact of your own God Being for which He provides the focalization—I AM THAT I AM—and thereby He is present in relationship to every human being on the face of the earth without exception. 

However, that which is the focalization of deity within the individual does not generally have much opportunity to express itself through the individual, and the outer man or woman does not reveal the inner Reality of Being. So, in the sense of the manifest pattern of action, He doesn’t say I AM that man, or I AM that woman. No, He says I AM THAT I AM—for by reason of the focalization of deity in you He is present in you, because the focalization of deity in you is focalized by Him. And once you begin to actually realize that, so that there is a consciousness of the principles or patterns of association in the Divine sense, you begin to have a sense of the meaningfulness of your own relatedness to God. 

Now, I AM THAT I AM.  I AM—what?  Immediately we begin to recognize that the human consciousness as such, without awareness of the proper pattern of association with Divine consciousness, is not capable of comprehending what I AM is, what the real basis of Being is. I AM—not something that is going to be, not something that was, but something that is—I AM. We could say, I AM the focalization of Reality.  But rather than attempting to convey by words to human minds just what I AM is, it is suggested to the human mind that for the moment the mind should be willing to accept that, without trying to comprehend it all at once as if that which I AM is were somehow separate from itself. For if there is an absolute acknowledgement of I AM then there is trust and, in the pattern of association in I AM the consciousness develops an awareness which permits I AM to manifest in the consciousness of man. And when I AM does manifest in the consciousness of man the consciousness of man has an awareness of I AM—and it’s the only way that you can know, within yourself. 

So, we do not begin to try to explain, in the sense of knowledge, to the mind of man as to what I AM is. It is enough for man to know that I AM THAT I AM. Having accepted that, and having ample opportunity to prove the Reality of it, we can begin to let it manifest in us, for it is not by our trying to analyze God that we can comprehend what God is but by letting God come into manifestation through our capacities of mind and heart, in the body, that we can begin to have awareness, and begin to be the burning bush, the point for the manifestation of the Flame of Life that is not consumed. 

“And God said unto Moses, I AM THAT I AM:  and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me.”  I AM.  So I AM relates to the center of the focalization of deity, whether in the inner realms or the outer realms. And there has to be a point of focalization. If the cells of your body do not have a point of focalization they cease to have meaning. The cells of human beings must have a point of focalization or they cannot be formed into a body of meaning. “And God said moreover unto Moses, Thus shalt thou say unto the children of Israel: this is my name forever”—I AM THAT I AM.

© Emissaries of Divine Light

No Promises!

from

No  Promises!

Martin Cecil   August 26, 1979

How open and clear and easily moved is your consciousness this evening? How rigid and set are the patterns in your daily living? How firm is our grip upon the state of consciousness to which we are accustomed? Some may think that state is a particularly fine one, but if there is a state of gripping on to it, it certainly isn't what is required. 

As we assemble together, how much material is there freed up, already free because you have the experience of already being free in the expression of spirit before we assembled? From my observation there are many rather stiff conditions. If there are structured states in your consciousness, habitual ways of thinking and doing things, then these are all present, thereby restricting the freedom of flow in the creative field for which we mutually are responsible. 

For many millennia the Lord has searched throughout the world for those who are in position to be moved by His spirit; most are not. Everything is set and rigid. How free are we to move without human inhibitions? 

I expect that if I arbitrarily undertook to move regardless of what was available in the consciousness of those who are here present, there are some who would be shaken right down to their heels, some who would be shocked. And I'm not speaking of moving very far either. But most seldom undertake the responsibility of thinking for themselves, of following out implications. There is much that needs to be said, which should be easily said because all concerned have followed out implications arising from prior considerations. But if there has been little thinking then obviously ruts are sustained and a more or less rigid condition prevails. 

What is it that may be seen as being dominant in human nature? Why is it that human beings are persuaded at all to move out of their lethargy? One way that this may be achieved in human nature is to offer an adequate reward. This relates to human greed, doesn't it? The other side of the coin is punishment, isn't it? If the punishment is sufficient someone may move; that relates to fear of course. So greed and fear are buttons which may most easily be pressed in human nature to galvanize people into some sort of action. 

Shame is another button. "What's everybody going to think of me? They could make me feel ashamed." We can remember some words that the Master apparently spoke, "Which of you convinceth me of sin?" Who can make me feel ashamed? Who can produce action on my part by offering me a reward or threatening me with punishment? It became quite evident, in the unfoldment of the experience, that He was not subject to any of these things. In other words human nature was not His nature. 

You know from your own experience of what is offered through this ministry that, insofar as I am concerned at least, I haven't offered you a reward. I haven't tried to get you to do anything because you imagine that you would be benefited by doing it. It's conceivable that you may have translated some of my words in that fashion, but I've never been interested in offering anyone a reward. You may remember the ad that subsequently a number of you have put in newspapers: "Leaders Wanted."  One of the things there stated was: "With no thought of reward." It's right there! The very moment that a reward is offered human nature is on the scene. 

I suppose it is conceivable that something which has been said, something in our literature, could be twisted around to indicate a promise of some kind; but from my standpoint I never made any promises, and I trust no one else has, to try to persuade someone to do what perhaps you considered would be the right thing: "If you do this then you will receive that." We're not looking to satisfy human nature. Human nature methods always appeal through shame, fear or greed. 

We're not in the business of making promises. We're seeking those who have integrity, who are concerned to do the right thing regardless. I'm not interested in anyone else. Are you? I trust not. Sometimes it takes a person quite a little while to get around to letting that be absolute in his own experience. 

Can the spirit of God come and find everything available in us? What do you think would happen if that were actually so? Maybe we shouldn't speculate, but I think we are aware that something remarkable would happen, because we at least have some experience of what does happen when the spirit of God finds a little bit of flexibility someplace in us and we are caused to move, relinquishing rigidities. 

If we are anticipating a reward we are associated with the wrong organization. No promises have been made to anyone—no promises of health, happiness, what have you, which is what human beings are usually looking for, rewards of all kind—no promises whatsoever; just the opportunity of accepting a true character of integrity in one's own living. Then see what happens. 

Why complain about the inevitable effects of human nature? I suppose here is a promise, at least it could be interpreted this way: The Law works! The Law does work. We reap what we sow, and because we are not alone on earth we participate in the sowing and reaping of others. This is the way it is. But we can take responsibility for ourselves, acknowledging that the Law works; and we presumably have accepted the responsibility of letting the Law work the way it was supposed to work in bringing forth what we are responsible for in the name of the Lord. If we don't bring it forth then we have our troubles. 

But even if we do bring it forth maybe we'll have our troubles too. Did you ever think of that? This is the idea of reward, isn't it: "Well if we do the right thing, everything will work out just the way it should." How do you know how it should work out? Of course that interpretation is saying, "Its going to work out so nice for me"—reward for being good. But no such promises have ever been made. 

Those who come on earth to accomplish the divine purpose are not looking for a reward for themselves. They're not looking for a reward for anyone on earth. They are seeking to return what has been stolen from the Lord to the Lord. Are there enough human beings on the face of the earth who have sufficient integrity to let that be done, who are not feathering their own nests in one way or another? 

If at times we get ourselves into trouble, we get sick perhaps; we may say, "Well what have I been doing wrong?" Is that the way to look at it do you think? If those who are genuinely seeking to do what they're on earth to do get sick in the outworking of things, the question is: How is that going to be handled to allow the greatest blessing to be brought forth because of the circumstance? Would you take the attitude that if you are functioning the way you should be to do what you are here on earth to do in the world the way it is, you would never get sick, you'd never have any troubles? It seems to me the Master ran into a little trouble along the way. No such promise has ever been given. 

All that has been said is that we should learn to take it as it comes. Let us not judge what comes. Let us learn to take it, handle it the way it should be handled, even when it comes close to home. Job gave a beautiful example in all this: "The Lord giveth and the Lord taketh away; blessed be the name of the Lord.” I will not violate my integrity no matter what comes. Can we say that? How much does it take now, to cause any one of us to violate our integrity? Sometimes seemingly not much. When the prince of this world comes, as he does daily, what does he find? No reward. No fear of punishment. But whatever is the fact now needs to be accepted now. Handle the situation rightly now, without shame, without fear and without expectation of a reward. 

There is a prayer that was supposed to have issued from the lips of the Master, that this cup might "pass from me."  I'm very doubtful if that's what He said. He wasn't self-centered. He was looking at the events that were coming upon the world because of what was being set in motion then. These events have been coming upon the world ever since and it seems nowadays they are building up in a crescendo. That wasn't a very happy outlook insofar as the Master was concerned; He wasn't thinking of Himself. He was thinking of humanity. Forgive them, Father, for they know not what they do. This was His attitude, and He knew that what was being done to Him was being done to the whole human race. The whole human race has been suffering the consequences since and will certainly suffer them increasingly in the days to come. We can't complain about it. What has been sown must be reaped. Are we men and women enough to take the responsibility and to accept what is needful now because we do take that responsibility? 

If this is so for those who provide the essences of leadership then it is so for everybody else too. Let us not expect something to be delivered to us on a platter so that we don't have to do any thinking, whoever we may be—thinking on the basis of this movement of the spirit of God; being alert and aware, with increased understanding, that we may be accounted of value on earth. 

And don't imagine that your value is in what you think you can do in the external sense. What you do may be of value if you know your value, but don't try to know your value from what you think you can do. That isn't your value. The value is in God. The value is in Being. The value is in the One who says the words "I am." If you can say the words "I am," and speak truly, then you may also speak the words "I will" or "I can" or whatever. But you can't speak those latter words until you are first capable of saying "I am." So don't build up your ego by all the things you imagine you can do, even the spiritual things you imagine you can do. 

The one question that needs to be answered is: Can you say, and speak truly, "I am"? If you can't say that then you have no value to give to what you do. Value is in being, and that value in being is transmitted into achieving, but the achieving never gives anyone value of itself. It may reveal the value of being, that's all. So let us be intelligent in our approach to these things. All value is in God, the Lord God Almighty. Holy, holy, holy.

© Emissaries of Divine Light