The Organization Of God Beings Composing God

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The  Organization  of  God  Beings  Composing  God

Martin Cecil   April 25, 1960

Some points were brought up in connection with the pattern of God Being which need to be seen clearly at this level so that we may proceed intelligently in the days to come. 

These seven candles can be used to reveal something with respect to what we have spoken of as the divine organization. Emphasis has been placed upon the fact that while God is One Being, the fact that He is One Being is consequent upon all the parts of being being in place. God is not one person. God is composed of all the God Beings in the whole of the cosmos. The collective pattern of God Beings, who are all individual, compose God. Now, God is not in any sense, within His own being, in conflict with Himself. All the parts of God being fit together.
 

There are in relationship to this planet God Beings who are responsible for it, and insofar as we are concerned the sum total of those God Beings constitute God. God, in this sense, in relationship to our planet, is then composed of perhaps some seven billion individual God Beings. These are referred to in the Bible by various words. The angels of God, for instance. God is composed of His angels, God beings; but obviously, if this body of God beings is to function in a manner that does not produce conflicts, there must be an organization; a pattern of some kind, which coordinates all God beings into one thing, into the One God.
 

This organization is made possible by reason of the principle of focalization, which we have been studying. All things are drawn to a point somewhere, and we have utilized the triangle as a symbol, a picture, a portrayal of this principle. The triangle has an apex, and it has a body. That which is at the apex focalizes the essences of the whole triangle. In a triangle you can keep reducing its size—the same triangle, only a different size—and gradually, as you approach the apex, it becomes smaller and smaller; but within that smaller triangle everything else of the whole larger triangle is focalized. It's exactly the same triangle, only smaller, until we come right to the apex. At that point the whole of the triangle is brought to focus; everything is there, But if we were to just draw the point you wouldn't know what it was. Just a point. We only begin to know what it is when we begin to let that point expand and become whatever the form may be. In this case we use the form of a triangle because it reveals the principles that are involved. This triangle could symbolize God.
 

We will think of God in relationship to this planet, this world, heaven and earth. The pattern of God Being is drawn to a focus at the apex. That apex focalization contains within Himself everything that may be expanded into the triangle as a whole. That apex focalization is One Being, one God Being. To identify that God Being we have spoken of Him as the LORD of Lords and KING of Kings. Contained within the rest of the triangle are the Lords over whom He is Lord and the Kings over whom He is King.

 

We have exactly the same principle indicated in these seven candles, the central one representing the LORD of Lords.

Contained within the Being of the LORD of Lords everything is drawn to focus insofar as the pattern of God Being is concerned in this world. There is one God Being incarnate in the body of every human being on earth. There are many God Beings who are not incarnate in human beings on earth. So there are those God Beings who are incarnate on earth and those who are not. In relationship to the pattern of God being there are those who are specifically responsible in relationship to the inner plane aspects of this world and there are those God Beings who are specifically responsible for the outer plane aspects of this world. Consequently we may see in these candles the indication of this truth. There are three candles on either side of the central one, the three on this side representing the inner plane pattern, and the three on this side representing the outer plane pattern, the one in the center representing that which provides the essential vibratory factors which unify the inner and the outer. Specifically, we see that in relationship to the LORD of Lords and KING of Kings, ruler of heaven and earth. 

He is in turn the representative of the higher focalizations of God Being as they are established in the solar system as a whole—specifically in the sun, of course; but He is the highest point insofar as this world is concerned. One individual God Being, the LORD of Lords and KING of Kings, that God Being, that specific God Being, incarnated on earth in the body of Jesus. So that which was made manifest through Jesus was a revelation of the highest point of God Being in relationship to this world. We can recognize, from the standpoint of the words which He spoke, either that that which was of the outer form recognized the Father as being the LORD of Lords and KING of Kings, in other words the God Being incarnate in that outer form, or, if the word was that of the LORD of Lords, expressed through the outer form and reference is made to the Father, then that would be reference to the higher point of focalization of deity which centers in the sun. It can be looked at either way. It is all one thing, but it is one thing because of all its parts. 

There is an organization of God Beings below the apex point of the LORD of Lords. Specifically we may recognize a focalization of God Being, one individual God being, bringing to focus each plane of being insofar as this world is concerned. The seventh plane is the highest. We sometimes speak of the LORD of Lords as the Lord of the Sacred Seven. These candles represent the Sacred Seven. We have a focalization for each of the three inner planes and a focalization for each of the three outer planes. That is what is represented by the seven candlesticks: either the focalizations of the seven planes or the seven planes themselves Each focalization focalizes something; in other words, there are God Beings who are focalized by the primary focalizations represented by these candles. 

These seven are spoken of in the Bible, in the Book of Genesis, as the Elohim, one of the words of God, a plural word. "Let us make man.” That expression was forthcoming through the Elohim, the seven rulers of this world, the seven focalizations in God insofar as this world is concerned, the highest point, the LORD of Lords, and a focalization for each plane of being—inner and outer. There is organization. These six God Beings on either side of the LORD of Lords are responsible to the LORD of Lords. Those who are focalized by these six are responsible to the particular focalization under which they serve. And so the whole body of God is brought to the apex on the basis of focalization.

There are those God Beings who form the base of the triangle and they fill the whole triangle to complete the One God as far as this world is concerned. That triangle is a portrayal of the One God. Therefore, individual God Beings have specific places in relationship to that divine pattern; and it is that specific place which needs to take form on earth through you, so that that which is in heaven may be made manifest on earth. 

As far as possible I wish to clarify the nature of the divine organization which constitutes God. God is not one person. God is One Being but He is not one person. He is composed of a great number of individualized aspects of God Being, and there is one such individualized aspect incarnate in you and in every human being on the face of the earth; and there are many who are not, of course. 

The number of God Beings who are responsible for this world are a very small proportion of the number of God Beings in the solar system; and the number of God Beings in the solar system are a very small proportion of the number of God Beings in our galaxy; and the number of God Beings in our galaxy are a very small portion of the number of God Beings in the cosmos. But in relationship to the whole pattern, this principle works, and finally it is drawn to a point of apex insofar as the whole cosmos is concerned. 

There is an ultimate point of apex, what we might call the GOD of Gods—the central focalization of deity for the cosmos. But there is an uninterrupted pattern extending from that point throughout the whole body of God, right down to us here. We're connected all the way through, but we are connected through by reason of focalization. Insofar as this world is concerned we all come to focus in the LORD of Lords, and He provides the connecting link between that which is higher again. 

So the divine organization is not a haphazard affair. Angels don't just flit around wherever they please according to the human concept. They have definite places, definite responsibilities. It's the most wonderful thing, providing the experience of fulfillment in each moment throughout eternity. And there is a shifting and a changing to a certain extent. Obviously there was a starting point in relationship to the creation of this world, and there was something that went before. And when that for which this world was created is finally consummated, there's something that will follow. In other words we're not, so to speak, stuck with one thing for the rest of eternity. There is plenty of scope, plenty of divine provision, and we have the opportunity of beginning to find in outer form that which is true, that which is already a fact, in the inner sense, so that we allow that which is established inside to be made manifest outside. This principle in the triangle must be reproduced out here on earth if God's will is to be done on earth as it is in heaven. Exactly the same principles must be revealed in the manifest expression on earth, and anything that is contrary to the divine design simply doesn't work, doesn't achieve the results. 

What I'm talking about now is just a theory at the moment, insofar as you are concerned, but it needn't remain that way if it's true. You can give it form; then you discover what it is and you discover what your part and place is in that design, in that pattern. So you may see something of what is meant when I speak of the divine organization. It is a real thing. When it is the divine design coming forth, it is harmonious. It doesn't have to be made harmonious; it is already. All we need to do is let that which is, come forth, and then we discover what it is. And when we discover what it is we know it. All we need to know is the principle, and then we begin to let those principles find application in our own lives. 

We find these same principles within the human being himself. Here is the God Being—in you. Here is the spirit of God—in you. Here you are: body, mind, spiritual expression. You have exactly the same organization in you as an individual. The God Being provides the point of focus, properly speaking, in you for everything. Human beings have established a veil through here somewhere and have decided that this is God here, ignoring all the rest. Of course, it doesn't work. The human mind is not God. The human mind is a part of this pattern, and it's perfect in the pattern when it's allowed to work according to the design. Every part of the individual is required, but it only works and achieves the purposes of God when it is allowed to participate in the divine design. 

And so, here we have these principles portrayed for the individual, or for all of us collectively on earth, or for heaven and earth insofar as this world is concerned; and we could carry it on out further. We have everything that is needful under the focalization of the LORD of Lords. We are quite content from the standpoint of Divine Being to accept Him as the Supreme Point of Deity insofar as we are concerned. Each one is content in relation to the pattern as it is.

© emissaries of divine light

Principles of Focalization

Every  Human  Being  Is  A  Focalization  Point

from

  Principles  of  Focalization

Uranda   June 11, 1954

Anything that is done or said, experienced, lived, anything in the expression of life, must come to focus before it can have real meaning. If we remember this it will make it easier. Human beings do not at first appreciate and understand adequately the principle of focalization. The principle of focalization must work in relationship to each one individually, as a person, because there are those things which come to focus in you. But we all find that the problem of bringing something to focus in ourselves is insoluble, it cannot be worked out, until or unless we ourselves begin to accept a focalization that is higher than ourselves. This is the basic principle of worshipping God, and we must come to point in relationship to Deity somehow, if we are to achieve.

If that which is to appear or is appearing in our environments through us, or in some manner in relationship to us, is to have meaning, it must come to focus in ourselves individually. You as a person are a specific focal point in the world, for the world, with respect to that for which you are responsible in the divine design. No one else can provide your focus point; it is impossible. It is strictly up to you. And unless that which is properly related to you comes to point in you, you cannot experience the fulfilment of the goal, you cannot come to the point of your own true limits.

We begin to see here the operation of the One Law. There is always a pushing and there is always a pulling, properly. If the pushings and pullings are not coordinated, if we do not learn how to use them, we will conceive them to be something contrary to us, something against which we should fight, something which seems to be unpleasant, and in fact can be. But we need to realize that it is not a matter of getting away from pushings and pullings. Now that may convey to your mind, for the moment, something I do not mean to convey, but we will seek to clear it if it does. But always there is something pushing you—probably many things—and always there are many things, or many aspects of one thing, pulling you.

If because of a failure to bring these factors to focus properly in ourselves as individuals we feel discommoded, we feel ourselves out of orientation, we feel a lack of control, we feel perhaps as if we were puppets on a string being made to dance some way that we do not want to dance in the expression of life, then there tends to be a sense of futility. Now these cords that are inherent in the development of the life pattern are not there to cause us to be as puppets, they are not there to cause us discomfort or some unhappiness or a sense of futility, but if we do not function correctly in relationship to them we are inclined to feel all of these adverse things.

The first step in establishing a control point, which is to say a focalization point in the individual life, is to recognize the principles of the Law in relationship to focalization, and to recognize that we have a personal responsibility, individually, in this matter of focalization. We establish the nature of the vibrational field in ourselves with respect to that which should be focalized in us, by reason of the attitude which we maintain toward that in which we should be focalized.

This principle must be clearly seen. We need to touch on it in various ways so that we do not come into some state of confusion and futility. To illustrate in a personal sense—if, for instance, I had an attitude of resistance or questioning toward that in which I am focalized, then I would never be able to hold steady the pattern of that which is properly focalized in me. You would not find anything to trust, to depend upon. You would feel that it was one thing one day and another another. Now sometimes the limited human vision imagines that to be the case when it is not, but it would in actual fact be the case if I did not have a correct pattern in relationship to that in which I am focalized, for I cannot provide a true point in focalization unless I am in turn maintaining the right pattern in relationship to that in which I am focalized.

Individual characteristics enter into the picture here, and from the standpoint of the truth, the real design, they are never violated. But at first the human vision tends to imagine some things to be personal or characteristic when in fact they are unrealities and that which is true, as we noted yesterday, is not yet clear to one's own vision as it relates to oneself, coming to the point of knowing oneself. But if we begin to see that the meaningfulness of life experience, and life expression in any form, depends upon the effectiveness of focalization in ourselves, we will begin to see how there is a tendency to waste energies with respect to those things which are not yet in the field in a manner which permits them to be brought to focus in ourselves.

For instance, I could conceivably say that there are certain persons over here who should be focalized in me, and certain things over there, etc., and they are not, and I could get into such a stew, such a dither about it, that I would absolutely ruin the pattern for that which is focalized in me, and if I tried to do something about that which is not focalized in me I would fail. I could exert ever so many efforts, I could strive, I could struggle, and I would fail, because you cannot do anything about that which is not focalized in you. It is because human beings are forever trying to do something about that which is not focalized in themselves that they waste so much energy, so much precious time, and accomplish so little. 

There may be things which should be focalized in you which are not yet; you have to leave them alone. You find that if you are going to function in the current of the spirit on a meaningful basis, whether in giving an attunement or doing anything else under the sun, it must be in the range of that which is already focalized in you, at least in part. You must have a contact factor from the standpoint of your own focalization, and you are all focalization points, everyone.

Every human being on the face of the earth should be a focalization point. Most do not have any idea that it is so, or what the principle is.

However as there are things that begin to come into the range of your focalization you learn to work with those, to nurture the response where there is a weak factor shall we say; it is not focalized very strongly in you yet, it has to grow. But you do not arbitrarily put undue strain on that factor which is developing its pattern of response to your focalization. You nurture it and protect it and know that if there are things with respect to it which are not yet right, the time will come when you can do something about it. But if you try to do something about it too quickly you will break the tender thread and it is gone. So part of the time you are nurturing that which is beginning to find focalization in you, and doing very little with respect to it, except radiating through it perhaps—but not very active with respect to it in the sense of outer form. With other things, where there is a definite contact factor, the focalization is definite, the responsibility and the privilege is clear, you are free to act in that field, and if it is truly focalized in you, and you understand what you are doing, you can make adjustments, you can clear things that ought not to be; you have authority there.

Now there cannot be dominion or control without authority, and to the degree that we accept privilege and correlating responsibility, and develop the proper focalizations with respect to that for which we are responsible, we begin to be in position of authority with respect to that, and then we begin to experience a certain dominion—not dominion in the arbitrary sense of human rule, but dominion in the benevolent and beautiful pattern of divine rule or control.

When one attempts to exert authority in a field that is not yet focalized in himself, even though in the potential sense it should be focalized in him, he will fail. If something of that nature has reached a point where it is beginning to be focalized in him and he attempts too quickly to exert authority merely because he may say within himself, "I have the right," he will spoil it, because the channels of action are not yet clearly established and the exercise of authority will apply too much pressure and the response pattern will break under it. Then there will be failure. So we are not concerned about the exercise of authority.

Actually, if you have observed with any clear vision here, you find that I do my best to avoid the exercise of authority. I make no rules or regulations unless improper function forces me to do so. The exercise of authority is something that we hold to a minimum, and its level is always dependent upon the pattern of function in relationship to the individuals involved. If for the sake of those individuals we sometimes develop some protective rules and regulations, they are withdrawn as rapidly as the individuals involved accept responsibility in relationship to privilege and begin to discharge that responsibility on a constructive basis. We cannot have privilege without responsibility.

We begin to see that focalization is something that works in relationship to everyone—not just a few, but to absolutely everyone. But we cannot successfully bring something into focus in a true sense, in the divine design, in ourselves and in relationship to ourselves, except in the degree to which we accept focalization in that in which we should be focalized. Because, look, here is the pattern of the fall of man, and here is the secret for man's failure, down through the centuries and millennia, to exert the power and have the dominion; for if any person attempts to be a focalization point without having accepted the higher focalization point, he is by that act attempting to be as God. This basic point, in relationship to the cause of the fall of man, and the basic reason as to why man does not have dominion or control in his own life, is something that needs to be seen very clearly if we are to succeed.

The human being attempts to establish unto himself, for himself, a focalization in which he is supposed, according to his own concept, to have dominion and control, to be able to exercise authority and to take unto himself privileges, without first himself having accepted his true responsibilities in the range of that in which he should himself be focalized.    

If we are not focalized first in that which is above us, which is to say, in God, we cannot exercise true authority or dominion with respect to the ill conditions which may exist in body or mind or heart, environment or what have you. The establishment of this true pattern of attunement is absolutely basic if we are to achieve our goal and find our places in the divine scheme of things. The acceptance of focalization must precede the reality of becoming a point of focalization.

We might transpose that into the simple statement, "He who would lead must first learn to follow. He who would command must first learn to obey"; for if we cannot be trusted to obey, if we cannot be trusted to conform to the divine principles of being, we cannot be trusted with authority with respect to life, environment, or the situations which may come to us through those who seek assistance.

© Emissaries of Divine Light

Shekinah—Vibrational Factors of the Motherland

Shekinah — Vibrational  Factors  of  the  Motherland

from

Shekinah Fire

Uranda   June 15, 1953

 

Carrying forward in the current of our basic theme of Heavenly Magic, we have reached a point where our attention has been introduced to the reality of the Shekinah Fire. I might mention here something more than I brought out in the meditation last evening, that the original Hebrew word from which this word Shekinah was derived used the a sound instead of the i sound, something after the order of Shekanah; and bringing this out in relationship to the particular pattern that I suggested from the standpoint of the vibrational factors of the Motherland, the short pronunciation, as it is used, or as I have used it, is really a bit on the inadequate side.

There is more of the vowel emphasis if we utilize all of the vibrational factors possible. You will notice that you can prolong vowel factors, if you have the breath to do it, and the e sounds here in the three-syllable word, concluding with the ah sound, provide us with an opportunity to begin to feel the vibratory factors in sound. If you have thought of the vowels primarily simply as letters or particularized sounds utilized merely to convey the sound of a specific word, you need to begin to realize that the vowels, particularly, have the peculiar quality of conveying the current of feeling. Now what is conveyed will depend upon what you are feeling. Assuming that the heart has become attuned to the divine source, we have the current of that divine source moving through the vowel sounds.

You should bear this in mind in your exercising, from the standpoint of speech, in the development of your capacity in breathing, the control of the air which you use in breathing, the proper pattern of inhalation and the proper controlled patterns of exhalation. If you try to get all of your air, while you are speaking, inhaled through your nose, you will not have a good speaking voice. The air must be received, partially at least—some of it will come in through the nose—but received through the mouth, at the top of the mouth, along the roof of the mouth, the manner which you learn to utilize without interfering with the expression through speech. It is interesting that we have the privilege and the opportunity of beginning to practice these exercises from the standpoint of vowels right at this time when they should be emphasized from the standpoint of our basic meditation, the Shekinah Fire.

One thing we will begin to note as we proceed, and that is that you can come to a certain definite limitation when you are speaking audibly in the sense of the ordinary vocal expression, but that certain possibilities are present from the standpoint of expression, somewhat audible of course, in what we might call whispering. Now there are times when whispering is not considered to be good manners, but the use of the voice conveying sounds vibrationally in what might be conceived to be a whisper is something that is important to our attunement with the powers of reality, and it is important to our ability to convey.

You notice that I used these patterns when I introduced to you the mystical significance and expression of the two words commonly spoken as Jesus and Jehovah—the speaking on the breath, in other words. Whispering of course suggests the idea, but it is speaking on the breath on a basis which modifies the more harsh aspects of the word and allows the peculiar qualities of the vowels to come into play. And you will find this to be of great importance as we move along.

Now, there are seven different vibratory levels. Just as we have the octave in relationship to music, and the eighth being the repetition of the first in a higher or lower scale, so we have the seven vibrational factors in this realm of being of which we are aware. The seven colors of the rainbow gives another illustration.  According to the level to which we relate words, currents of feeling, etc., they will have different forms. Sometimes the word itself will seem to have a very definite change, and other times not. In any case there will be differences of pronunciation, differences of the feeling current released through the words.

Now it would hardly be practical to undertake at this time to introduce the vibratory factors of the Motherland tongue. Perhaps sometime we can consider a little of that, but you have much growing to do spiritually, vibrationally, before that could mean so very much to you.  However, we can use intermediate steps, which begin to convey the idea, begin to let you have an opportunity to experience that which is possible to you.

I suppose some of you must have been aware of the silver Cloud that was in form last night, that was taking form during the service as we considered the mysteries of the Shekinah Fire. And if you couldn't see it, I am sure that you all must have felt it. But surely some could begin to see it, because it was visible for a portion of the time. You are beginning, then, as we study these things, to share the experience of the reality of them. And as we have noted the different pronunciations possible in relationship to the name or term utilized to signify this Fire, the evidence of the Presence of the One Who Dwells, you can see something of what I mean with respect to the proper changes in the current of expression, depending upon the levels of the expression—Shekinah, Shekenah, or Shekanah, just to illustrate.

Now there are many variations which tend to appear as we work in the current of the spirit, and you will find that while we give reasonable consideration to dictionary patterns of pronunciation and meaning, we cannot abide within the limits so set and allow the limitless to have expression. We have to utilize the factors of a play on words, and a play on the sounds of the words, some variations in the expressions of pronunciation, and certainly some changes in consciousness with respect to the meaning that is expressed by the sounds that are made with the voice.

The Shekinah Fire—How long did I talk to you before I ever mentioned it? Someone mentioned that I was talking to the group here about this particular point a couple of years ago. I don't recall just how long it was, but that was the statement made, "about two years ago." In other words it is not something that I just suddenly thought up or discovered or heard about, or something. I have known about this Fire all the way through. I use it all the time, every day; and in actual fact, every time I come before you, in a class or a service, I begin to work on the basis of developing that Cloud and letting you be in it to whatever degree your response will permit—you will be in the Cloud, the Cloud of Glory of the Shekinah. You may not see it, but you can reach a point where you can see it and it is wonderful. Sometimes it may become so dense, shall we say, so thick or full, that it simply blocks out all vision of the people around you; you cannot see the far corner of the room. I have many times known it to be so thick that I could not even see my own hand that far from my eyes—the Cloud.

And the Cloud you feel, you sense through feeling, to start with. Finally you begin to have the ability to see it, and to hear it; for there is a sound in it. But don't go trying now, because if you try to see it you will not; if you try to hear it you will not. You have to let it appear. And remember well what I pointed out to you last night, and that is that wherever there are vibrations of conflict, resentment, any ill attitudes whatsoever, you keep yourself shut out of the Cloud of the Shekinah and contain yourself in the cloud of darkness.

© Emissaries of Divine Light