Integration Within Shekinah Focalization

Integration  Within  Shekinah  Focalization

from

The  Shekinah  Pattern  of  Being

Uranda   July 3, 1953

The Shekinah pattern of Being. Outside of the Shekinah evidence of the presence of the One Who Dwells one cannot experience true being. The human being becomes the means by which the divine Being is revealed. 

As we begin to feel, perceive with the heart, the inner essences of this particular pattern of expression, we begin to recognize the fact that we are going through a process of becoming integrated with the next higher Shekinah pattern of Being.  Your personal Shekinah pattern of Being originates, centers, in the divine Being who is supposed to manifest through the human being that is identified with the name by which you are called. But the name by which you, the human being, may be identified is not necessarily the name of the divine Being who is supposed to be revealed through the human being, and so if you try to become an integrated personality on an individual basis, you see that you are attempting something that is impossible. You must become integrated with the next higher Shekinah pattern of Being, so that the correlation between your pattern of Being, the inner reality of you, and the higher pattern of Being permits you to begin to be Being; you begin to be integrated with that which is above. And then, as a result of that step in integration, correlation, harmonization, agreement, you are in position to begin to go through a process of developing integration with that which is with you on your level of being and with that which is on the next level below the point where you have your proper focalization of Being. 

Now before we go further here, let us be sure that we do not conceive this pattern of higher Being or lower Being to signify less or greater worth. I suppose, relatively speaking, one could try with the human mind to determine relative values, relative worth; but if I say that I am on a lower pattern of Being, that my focalization of the Shekinah pattern which is complete in relationship to myself is on a lower vibrational level of Being than that which is true with respect to our KING, I do not feel that I am somehow devaluated, that I am somehow made to appear to be less than what I really am; because I know that I can be the fulness of what I am on the level where I am supposed to be, and if I tried to be on some other level without regard to the vibrational patterns of Being in Shekinah, I would be nothing, I would gradually cease to be, or go through a process of non-being. Consequently, if we recognize the different levels of Shekinah Being, we are not in any sense saying that you are low or high, exalted or diminished, in the sense of something that reflects against you as an individual. It is not proper to assume that because we may say that you are on such and such a level and someone else is on such and such a higher level that you are somehow condemned to be less worthy or less valuable, or something, than the other person. That is not the point. 

We do have to recognize the realities of focalization, but the basic focalizations which provide the skeleton of the larger pattern of Shekinah would not be anything without that which is focalized; in other words, it works both ways. And we can see in this relationship that, no matter what I am in reality, I would have no meaning here except for you and the others who have recognized at least something of the reality of my focalization; and accepting that focalization does not in any sense diminish you or make you less than that which you are capable of being. Your full potential of Being is never diminished by acknowledging the higher point of focalization, for the responsibility of the higher point of focalization is not to diminish you or to lessen the reality of your Being but to establish the factors which will permit you to be the fulness of your potentiality in Being. Once we recognize this and have no reaction, in the sense of human pride or some fanciful idea with respect to the levels on which we think we ought to be, we will be content to be on the levels where we are divinely ordained to be, and being there we reveal the reality of Being. Being somewhere else we are branches cut off and cease to have meaning, begin to wither and go through the processes of not-being. 

This, then, permits us to see the fact that there is no reflection whatsoever against any human being who comes to the realization that as a human being he must acknowledge the reality of his own divine Being, and then he begins, having made that recognition, to go through a process of becoming integrated with the focalization of Being which is already accepted by his own divine Being; for your divine Being is already established in the pattern of reality in relationship to the focalizations divinely ordained. And it is only in relationship to that that you can be what you ought to be. So instead of trying to become an integrated personality on the basis of yourself as a particularized person, you accept that which your own divine Being has already accepted, the higher point of focalization. 

The process of becoming integrated with your higher point of focalization permits you, the human being, to become integrated with you, the divine Being; and there is no other way. You cannot achieve that integration simply in relationship to yourself as a segregated individual. But once your consciousness, in the human sense, accepts the reality of the higher focalization established in that Shekinah pattern of Being where you belong you will begin to go through the process of integration in relationship to your own point of divine Being. This means, then, that your Shekinah pattern belongs in a larger or higher Shekinah pattern, and as you have a creative field by reason of your Shekinah pattern, you belong in a creative field in relationship to the higher Shekinah pattern; for the higher Shekinah pattern must provide the creative field for your function, and without that higher creative field you cannot function, even though you have a Shekinah pattern which becomes a creative field in a true sense for the expression of your Being, once you have gone through this process of integration.

Now we must come back to that and consider it more extensively, but let us note, in relationship to the general pattern, that your Shekinah pattern cannot have meaning until it is integrated and correlated with other Shekinah patterns on your own level or on levels below. Your Shekinah pattern segregated from the higher and from the other patterns round about or below is an inactive thing. It cannot do anything; you cannot do anything with it or by reason of it. So you are helpless, as man has found to his sorrow. And man has tried to function without regard to these patterns of Being. 

You are beginning to realize that there is a particularized Shekinah pattern of Being in relationship to every human being, but they have little meaning for most. Once you begin to let your pattern of Being have meaning in relationship to a higher pattern of Being, you begin to be in position where your Shekinah pattern of Being can have meaning to the Shekinah patterns of Being round about you and below you, and it is by reason of this that the processes of integration work out. 

Once you reach a point of trust, letting go, responding to God, willingness to let His will be done on earth as it is in heaven, you stop worrying about becoming an integrated individual. Until you stop being concerned about being yourself integrated, you cannot go through the process of integration. Now that may sound strange, but examining it in the light of the Law and the principles of Being, you can see why it is so; for if you are concerned about yourself and trying to make yourself reach a point of being integrated, you are ignoring the Shekinah patterns of Being which should have a right relationship to you. 

Now, a little of the Shekinah pattern begins to come through as the babe becomes a child; a little of it remains through the processes of disintegration, going through or reaching a point of not-being, but it is not adequate to throw the balance on the other side, the side of living. When we look at others we do not want to say, "Well there is no evidence of the Shekinah pattern of Being in relationship to that individual." Generally speaking, at least until the individual has committed the unpardonable sin, which is the absolute rejection of subjection to the influence of the Shekinah pattern of Being, you will be able to find something fine, something lovable, something real, in relationship to every human being, every person who has not committed the unpardonable sin. And broadly speaking, there are very few in this country, for instance, who have committed the unpardonable sin. Those who have committed the unpardonable sin are those whom we classify as the dead—the living dead, or the existing dead. 

There are four classifications: the dead, those who are asleep, those who are awakening, and those who are awake.  But any human being who is actually dead to the Shekinah pattern of Being is dead as far as we are concerned, and that is the second death and from it there is no resurrection—the unpardonable sin—because the human being has cut himself off absolutely from the means by which he might experience resurrection. But there are very, very few people whom you are likely to contact in any near future time who can be recognized as being actually dead. They may be in a deep coma, but there is a starting point somewhere, and then, as they have their opportunity to awaken, they will go one way or the other. They may finally die to the Shekinah pattern of Being, but they may awaken to it and be resurrected. Resurrected into what? 

Human beings have thought of resurrection primarily as from death. They have not seen it really in relationship to resurrection into something. It is out of something—out of the tomb, out of death, out of the grave, out of something. But resurrection is a resurrection into something. Resurrection into life, you say, into life hereafter or life that is to be in some fashion someday. But we begin to see that resurrection is resurrection into the Shekinah pattern of Being, and that everyone must go through this process of resurrection if he or she is not to become a dying soul, or finally a dead soul—the process of resurrection into the Shekinah pattern of Being.

 

You cannot have Being, in a true sense, outside of Shekinah. It cannot be done; it never has been done; it never will be done. The Shekinah pattern of Being extends to the center of the cosmos and is present in relationship to absolutely everything that has ever been formed in the cosmos or ever will be. "All things were made by Shekinah; and without Shekinah was not any thing made that was made."

 

We begin to realize that if we are to share with God any true doing, we must first reach a point of true Being, and our function must be in relationship to the Shekinah pattern of Being. So there must be, finally, if you are to truly serve, the process of integration with that which is around you or below you, that over which you have certain authority or that with respect to which you have certain responsibility. Sometimes human beings have a little of this ability of integration and we say that that individual is easy to get along with, is friendly, he is not always causing trouble, and so on, and that person tends to have many friends because he or she finds it comparatively easy to go through a process of integration with other people.  But generally speaking it is on a very limited basis that does not bring into the pattern any great power or any meaningfulness.

 

If there is to be friendship there must be the reality of integration on the Shekinah pattern. There is no such thing as friendship outside of the Shekinah pattern. All friendships develop, to whatever degree there have been any friendships in the world at any time with respect to any human being—all friendships, to the degree that they can be classified as true friendships, develop in relationship to the Shekinah pattern of Being. And it is by reason of this that the reality of integration begins to be evident.

© Emissaries of Divine Light

The Organization Of God Beings Composing God

from

  

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