The Vibrational Matrix

The  Vibrational  Matrix

from  Recreating the World

Martin Cecil   March 15, 1981

All that exists springs from the one substance of love and is inseparable from that substance. The attempt has been made by human beings to wrest the peripheral elements of that one substance away from the one substance which is the reason for its existence. The earth as we know it we have seen to be the most spaceful aspect of substance, and it is this that human beings have attempted to take by force for themselves. But no aspect of the differentiation of this one substance can possibly be separated from the one substance. All that really happens is that the consciousness which makes this attempt ceases to exist, and so death is known—but it's only known by those who live. As it was put somewhere in the Bible, “The dead know not any thing.”

We have taken note of what is describable as the vibrational nature of all substance. The substance of love is the one substance, which when differentiated into its spectrum by the prism of truth composes what is called creation. It is the truth of love. The one absolute solid of love, when differentiated by reason of the truth, composes creation. Creation only exists because of love; and it is a vibrational matrix, one might say. To have meaning this vibrational matrix must be translated in some way by a facility which is aware at least of some of the differentiations of the one substance. This brings us again to a recognition that we factually create our own worlds. We see them in a certain way on the basis of our perception of the various levels of vibrational substance which are within the range of our awareness. There is much that is not within the range of our awareness, and we don't create anything out of that; but what does impinge upon our awareness we create into a world.

The world which is known by human beings in general is a self-created world. There are certain fundamentals in this particular world which are commonly accepted in the awareness of all, but there are also unique aspects of this world created by each individual. I'm sure you have noted, in considering something with others, that what you see is not just exactly what they see. In other words there is an individual translation being made of what comes within the range of perception out of this vibrational matrix. As I say, we commonly accept the earth. We see it in a certain way, but we see it that way collectively, pretty well. There are some who still are walking around on a flat earth, but most of us have accepted the idea of an orb—regardless of whether it is the truth of the matter or not, mind you. But we have tended to agree on this point and so we have a common earth, which is composed of what we call physical substance. However this is mostly space. It's just the peripheral edge of vibrational substance, and this peripheral edge human beings try to get hold of in one way or another to use for their own self-devised purposes. And of course people get together with each other to achieve certain common purposes.

But it may be seen that all this occurs by reason of the beautifully designed instrument which the human being is capable of creating. Man was made in the image and likeness of God. God is a creator; therefore man is a creator, supposedly also a co-creator with God—at least this was the intention. But he's gone off on his own and created a world according to his own devising. And he sees this world the way he sees this world, “Behold!”—and this exists in the consciousness of human beings. Strangely enough it doesn't really exist anywhere else. There is indeed something which has been translated this way. We have called it a vibrational matrix. Human beings individually and collectively have created the world in which they live, or in which they die I suppose would be a better way of describing it—they exist for a little while—because their translation is a mistranslation.

We've seen something of these things, but we might remind ourselves of them because the world the way human beings see it seems to be a very real place. From time to time we need to be reminded that it is not so real as it seems. It only exists in the consciousness of human beings, individually and collectively. The universe as it is understood, as it is seen to be, is a translation on the part of human beings of something or other—an extended matrix. And so we may have a greater sensing of the insubstantiality of the world. Because it has been created and human beings believe in it, and play their parts in maintaining this world in their own consciousness, paying attention to what is going on in this translation, they give a lot of weight to it. When you pay attention to something it grows in your consciousness; it becomes increasingly important. The importance of the thing to which attention is being paid may be a pleasing importance or a displeasing importance, but if attention is being paid to it it tends to increase, become more weighty, seemingly more solid we might say; and people create their own prisons in this fashion, complete with iron bars. They fence themselves in. We've all done it. We all still do it, with little realization of the potency of the creative ability which is still present in human beings.

While the fulness of the creative ability that was true of man, made in the image and likeness of God, has lessened, and of course deviated into destructive ways, nevertheless there is still a potency there. If you pause to think about it you recognize how you have—particularly when you look at what occurred in the past—created states in your own experience which were absolutely your own creation. When you came out of them you realized that; while you are in them you don't realize it. Well we are concerned with coming out of the world as it has been created by human beings in their supposed state of separation from the true Creator. What has been created is then contained in human consciousness—it is in that sense an imaginary world. But having been given so much weight over so many centuries and millennia it has become pretty solid in the view of most people. We realize, however, the fact of the matter is that it's the most ethereal world—insubstantial world. We are conscious of very little substance, mostly space which we have dubbed with the idea of solidity.

It can be helpful to take a look at these things from a position which is not any longer so deeply involved with what has been created in human consciousness. We can step back from it and begin to see it as it really is: a world created and maintained by human beings in their present state, a state which excludes the experience of the truth of love. Just a very thin, peripheral edge of the total spectrum of substance emphasizes itself in human consciousness; and everybody fights over this, trying to get what they can of it for themselves. This fight is an individual one but it also becomes a collective one, including larger and larger numbers of people. It becomes a national struggle, for instance, and ultimately presumably becomes a human struggle including everybody, because trying to get hold of what is acknowledged as being substance in human consciousness has produced a world where there is less and less substance to get hold of—not that anything has changed at all in the vibrational sense.

The vibrational substance in reality is all still there, but because what human beings struggle to get hold of is not seen as being an aspect of something far greater but is isolated as something all on its own in human consciousness, it seems to be running out—chiefly running out because this is the way human beings translate it. They see it in this way. “Well it seems so reasonable to say that if you keep on pumping oil out of the ground it's going to run out one day. Anybody should see that; it's common sense.” Is it? It's the commonly accepted sense perhaps, although there are quite a few people who don't seem to believe it. But here is a way that human beings have translated the situation. We have a world—human beings have created automobiles in it, that presently run mostly on petroleum. Therefore what has been seen as being petroleum must be gotten somehow, in order to maintain the way of life to which we are accustomed. This massive state of affairs that has been humanly created is nevertheless, one might easily say, a figment of human fancy. Everything is translated in terms of this very peripheral, tenuous substance, which has a number of ramifications—petroleum being one of them, apparently. That's the way human beings have translated it anyway, but it's scarcely anything if we consider what is really there. There is this absolute solid of love; that's not depleted at all.

Because the prism of truth has been lost in human experience the truth of love, which is the differentiation of the whole spectrum of love, is not seen, let alone understood. All that is seen and understood is a very peripheral rim around all this completeness. It is like one edge, we'll say the red edge, of the rainbow, and it is assumed that all that is is red; therefore anything that is done has to be done in red—a very restricted state of affairs. This is the human world as understood by human beings, as translated that way in human consciousness. But there is a vast spectrum to this one substance when the prism of truth is accepted so that that translation may occur—differentiation—and the spectrum begin to put in an appearance within the range of human consciousness so that, surprisingly, it is found that it's not all red.

So we have a world to recreate. This has been looked upon as a colossal task. We see the complexity of the human world the way it now is. How on earth could it ever be recreated into something more rational? Well of course there are many people who are struggling to do this. But if we come again into the position of true perspective we begin to comprehend that it isn't such a massive task as it first seemed, because whatever is present is only present there because of the differentiation of the one substance. If it was possible to withdraw that one substance there wouldn't be anything there at all. And you can't separate the spectrum of the one substance from the one substance. It is merely another state of that one substance—but it exists only because the one substance exists—the substance of love.

So we come again into position to appreciate the prism of truth and to accept that—even though it may not be immediately comprehended or understood—rather than the translations that human beings have made, ourselves included, of the world as it is now known. The world that is now known is a human creation; it exists only in human consciousness. It is the way it is in human consciousness because it has been made that way by human beings. It's easy of course to say, “Well it was somebody else's fault that it turned out this way.” And we have a considerable background of earthly heredity to blame, besides people on earth today. But we're one of those, and we are as responsible as anyone else. It's no use merely looking at that and saying, “Well I'm responsible, you're responsible, everybody else is responsible.” It doesn't change anything, does it? There is the necessity of letting the stance be moved. We must stand somewhere else, so that we can see things in a rational way and we're no longer all involved in this irrational state of imaginary affairs which has been promoted in human consciousness to what they call reality.

We all have our troubles. We all suffer. We have aches and pains. We die. Yes, in that world that's true. But why exist in that world? And why maintain that world when there is the opportunity to allow a re-creation to take place in human consciousness so that a new world takes form? “Well,” a person says, “I'm only one person.” All right, that's true. Each individual is just one person, with a state of consciousness that presumably needs recreating. Are we going to sit around maintaining the state that we have known heretofore, waiting for everybody else to wake up to the fact that it is possible to let the state of consciousness be changed? Well who is going to wake up, then? We do it, presumably. In fact we have brought our human consciousness with us this evening to participate in this creative event.

Here is the opportunity, then, to open the door to this new state of consciousness as it relates to our human consciousness now. There is a sound [Martin knocked on the lectern], a knock at the door: “If any man hear my voice, and open the door, I will come in to him, and will sup with him”—in other words substance is being brought in again. Not that it actually wasn't there already, but we didn't know it. We're being made aware in human consciousness of the substance that is already there. Also, something was already there; we know about that; so we bring that too. “I will...sup with him, and he with me.” There is then a blending of the substance of consciousness. Here is the initiation of re-creation in human consciousness—one's own. It is necessary from the standpoint of our own human consciousness, then, not only to hear the knock and the voice, and open the door once, but to keep it open. Human beings are inclined a little bit to close the door. They open it a bit, something comes in, “Ah,” now they are going to enjoy what came in and see how it may be applied, and so on. In the meantime, of course, they shut the door again; they're paying attention to the old state, attempting to create on the human basis. That's already been done. Why go through the exercise again?

This is a re-creation, something else, something new. It is the emergence into human consciousness of a broadening spectrum of the one substance of love—we begin to see more. And this has happened in our experience along the way. We began to see more. Initially we saw something with respect to the Emissary ministry, for instance, and presumably were delighted with that, and we thought we really were awake—we really knew something. Because we were so enthusiastic about it we wanted to tell everybody else. But at that point we didn't know very much; we had only become aware of a little indication of orange appearing next to the red perhaps. There is vastly more, and we kept finding that out. Well when we discover that there is orange as well as red, that doesn't mean we have to deny the red, does it? “Red is no good anymore; we'll have orange now!” No, we need each color as it puts in an appearance within the range of our awareness. So we do not deny what we already know, but we do acknowledge that we don't yet know it all. And there is vastly more of the spectrum to come within the range of our awareness in this process of recreating the world. As this happens we see the world differently from the way most people see it. That's right, isn't it?

We may, in a specific way perhaps, become so involved in our personal experience of the world immediately next to us that we lose our perspective and we are dumped right back into seeing the world the way we saw it before. Some people coming into that state say, “Well, all that I thought I knew was just a dream, just a figment of fancy.” But the dream is what the person dropped back into—usually a nightmare. So we keep moving, rightly, expanding the horizon. We can only do that by constantly changing our position. Our position moves and consequently more comes within the range of our encompassment; we have a larger perspective and we see the world not as most people see it. We have a certain awareness of the creative process, as we call it—we translate it that way in our consciousness—the creative process, which includes integration and disintegration.

This being so, we don't object to disintegration the way we did before; it's part of the creative process. We tend only to object to it when it comes too close, when our own physical body begins to disintegrate and we drop right back into the old state. But if there is something disintegrating there is something integrating too, which would become the dominant experience if we weren't so hooked on the disintegration. We're so enamored with disintegration that we maintain ourselves related to it all the time. We may say that we don't like disintegrating, but we pay most attention to it. This is why the suggestion that in all things we should give thanks is sound advice, because if you're giving thanks, well you can't be complaining at the same time. All attitudes of complaint and criticism wed a person to the cycle of disintegration. That's what he's looking at, that's what he's objecting to, and he's making a big thing out of it. And how there is this tendency to make a big thing out of what is happening of a disintegrative nature!

But if our movement, our changing stance in human consciousness, is associated with what has come through the door which we have opened, so that we are supping in that direction, so to speak, bringing our substance there, our substance of thankfulness, our substance of delight, our substance of increasing understanding and enjoyment of what is happening, then we are in position to receive more of the spectrum of the substance of love. We include more. The world changes in consequence—the world within our own consciousness. Do you think the step which brought us to the point of recognizing a creative cycle, with on one hand integration and on the other disintegration, is as far as we need to go? Well that has been going on anyway—it's not going to change anything just because we happen to become aware of it.

We must associate ourselves with the integrative process, in the recognition that there is the need for the disintegrative process, but that is not the realm with which our personal association properly is. There is a lot that needs to pass away: the world which human beings have created. However, that's looked upon as a horrendous thing. “This magnificent world that human beings have created! How could that be allowed to pass away?” or, “How indeed could it ever pass away?” It's going! No, that's not really what we give the weight to. We have necessarily to deal with people who are associated with that world. That's the only reason we're still associated with it. We're there to participate in this business of knocking upon the door—the door of those who still are involved with the disintegrating world—to extend the invitation to come out of it, which means moving one's position so that the world is seen in a different way.

When we see it in a different way we are in position then to function intelligently with respect to the way we now see the world. We will not behave the same way anymore. We will not be trying to do the things we used to do anymore, because we see things differently. So we handle them differently. Well this is a progressive experience. We don't take a step and say, “That's it. Now I see the world differently. I'm going to handle it forever on the basis of the way I see it now.” But the way you see it now isn't the way it really is. We have to keep on moving to come to the point where we may have the total perspective, where we may see things as they really are. And when we're at that point, insofar as we are concerned our world is recreated. In the recreated world there is still a creative process going on. Integration and disintegration are going on but we're not involved in them anymore. They are going on at those levels where they rightly should—fundamentally those levels where there is no self-consciousness. That's where this process of integration/disintegration is going on. The level of self-consciousness does not belong there. That's why human beings suffer: because they've become involved in this realm where the fire burns, and it's hot and painful. They are self-conscious at that level and they don't belong there. Being in the fire, of course, it seems very important that one should do something about dampening the fire and getting things more comfortable. But there's no answer in that, because the fire will blaze up again, even if one succeeds in putting it down for a little.

The point is that we need to move out of the fire, out of the level where that is what is taking place, where the separation is taking place—it's a creative process. We come to another level, and we experience this coming to another level in terms of changing awareness relative to the world in which we are. Gradually the world in which we dwell is recognized as being what was referred to as the oasis, or the Garden, in previous services. We find that we are actually there. We are there, but haven't known it because we haven't been in position to appreciate the truth of love, the whole spectrum, only just a little piece. Because that was all we were aware of we thought we belonged there. Well that little piece has a relatedness to us, all right, but we belong in a different positioning relative to the truth of love.

So we are not averse to relinquishing our firmly held convictions about the world in which we have been existing in times past, right up to this point! We still have convictions about it that cause us to believe a lie, and we think that because everybody else believes a lie the lie must therefore be true. Well it is not majority rule, you know. The truth is not subject to majority rule. The truth is true regardless of who acknowledges it, or accepts it, or understands it, or anything else. And four billion human beings can vote against it and say it isn't true, but it doesn't change a thing, except for the human beings who vote against it. They suffer the consequences, of course. So there are many convictions still present in our experience which are shared by others, and we feel supported in these convictions. Usually human beings want other people to support them in their convictions. If you can belong to a big enough group of people, you must be right. If you can belong to a big enough church, that must be the truth. Not so.

We come to the place, as we keep the door open in human consciousness, where we may behold the truth. “Behold, I come quickly”—when the door is open, when it is held open so that we don't keep slamming it shut in favor of some pet conviction that we have relative to the fanciful world in which we live. People are always putting great store by such convictions. “One must have convictions of this nature, and firm opinions this way and that.” What about? Well, nothing. It is about nothing. It's about a world of fantasy, maintained sometimes with enthusiasm in human consciousness, sometimes with considerable objection. But whether one objects or whether one enthuses, the very attitudes themselves maintain the state. If you are fighting against the devil, the devil will always be on hand. But if you love him, of course he'll be on hand too.

So we are in the business of recreating the world to reveal the truth of love in differentiated expression; that is, the truth of love as it really is now and now and now. That is not to say that one recreates the world and there it is: that's the way it's always going to be. I hope not! You'd get bored with it very shortly, even though it was so heavenly. No, it keeps moving, but on a different basis, springing forth from the Creator, with whom we share the creative responsibility. Then a beautiful world may be created for the habitation of the Creator, a beautiful, colorful, joyous, wonderful world, made out of this vibrational substance, which left to its own devices wouldn't be a beautiful world. It only becomes so because there is someone to make it so. And when we share the creative action with the true Creator, then also we share the resulting creation, and that is a joy forever.

I shall be leaving very shortly to travel somewhere else—it doesn't much matter where. As far as I am concerned it is the same place. Things are brought to me; people are brought to me so that we may sup together. We may continue to share with you here, and others in many other places where we will not be, the factual re-creation of the world—not a fancy, but something that is actually occurring in our own consciousness and in the consciousness of those who choose to sup with us, and we with them. Let this continuing creative change occur. Let us behold the beauty as it is unveiled by the disintegration of that which has been covering it up. When we behold the beauty, we are so delighted with that beauty, we're so thankful for it, that we have no time to fuss about the things that are falling away in disintegration.

© Emissaries of Divine Light

Cosmic Mind

Cosmic  Mind

Uranda   June 11, 1953   Class

We remember that, inner or outer, we are functioning in the current of one spirit. And we recognize that there are two primary levels of mind involved, which in turn are subdivided. But, while there are two levels of mind involved, they are properly one mind—the mind that was in Christ Jesus, as it was put.

We have in our function in the outer sense, without conscious regard to these basic principles, a clear illustration, not complete perhaps, but important. We recognize that there are certain functions of the body which from the standpoint of the conscious mind are conceived to be automatic: the beating of the heart, the peristaltic action related to the digestive processes, etc., all of these automatic functions which are not particularly and specifically in the range of the conscious mind as such. This illustrates how there is a level of mind in relationship to conscious mind which takes care of those things about which the conscious mind should not have to give particular, constant consideration.

If the function of the human being were correct, any maladjustment in the range of the automatic factors of control, which center in mind of course, could be readily and quickly taken care of. If the heart, the subconscious aspects of the mind, were properly functioning in relationship to Deity, any tendency to develop faulty direction in the automatic functions would be easily taken care of through the conscious mind. But in the present state of things that is not the case. It takes special consideration and a careful outworking, because the relatedness of the conscious mind and that aspect of mind which takes care of the automatic functions has been disrupted. Just so, the conscious mind of man is supposed to take care of certain functions in relationship to the mind aspect of Deity, and yet the pattern of relatedness has been disrupted, so that the outer mind conceives itself to be on its own.

Once we begin to see this correlation, we recognize that with proper polarity, proper response, that which is not in order round about us, that which is of any malfunction, maladjustment, beyond the range of the conscious mind to correct as such, would simply produce, automatically, a pressure pattern causing vibrational factors to penetrate more deeply or higher—whatever term might be most easily understood—into the vibratory fields of the mind, so that it would connect up with the inner factors of mind. If the outer mind, or the conscious mind, as we ordinarily think of it, becomes bothered, breaks the pattern of polarity, the pressure factors which are necessary to the processes of connecting up never reach to the level of mind that would be in position to take care of the problem. The wavering tendencies in the conscious mind, with the emotional aspects too—feeling—are so inclined to become subject to external things, because of self-centeredness. The self-centeredness puts the point of polarity at the wrong level. If the level of polarity is in the range of mind that is not capable of taking care of all things, then the pressures can go no further than to the point of polarity, and there is, by reason of this false pattern of polarity, a gap established between the levels on which the mind can function and the levels on which the mind should function.

So, restoring correct polarity to the proper patterns of Deity allows the individual to hold steady without regard to external pressures, and the mind does not attempt to take the ill condition, or the concept about the ill condition, simply to itself to try to figure it out and determine an answer. The mind becomes a channel through which the pressure patterns induced by the circumstance reach through to higher or inner levels of consciousness, whereupon the divine pattern of activity is instituted, movement begins, and it carries on out through the conscious mind into the range of action.

Now this should extend unbroken from the highest levels of mind in Deity—not just in one Being but by reason of relatedness of God Beings—the highest levels of mind in Deity to the lowest levels on which mind as such functions. That would certainly include much more than the region of automatic function in your own bodies. It would extend out into the ranges of the vegetable kingdom, the animal kingdom, etc. But the various levels of mind function have been broken up. There are gaps intervening between that which ought to be made manifest and that which is made manifest. So we should begin to perceive here that, just as there is only one spirit, all being—from the highest point of focalization in Deity through to you in the outer sense—all being properly functions in the current of this one spirit.

As there are aspects of that spirit, there are aspects of mind; but that reality of mind should be seen as extending from the highest focalization of Deity through you into the levels of your own function, and out through you to all other levels below you, so that you are an integral part, a link in the chain shall we say, or a vibratory factor in the varying levels of mind which makes a whole or complete thing. As long as you think of mind as being limited to a given level, you will be separating yourself from that which is above and from that which is below. You need not have any immediate concern about what is above particularly, outside of the general pattern of recognition of focalization, and you need not be concerned as to just what is below. It is for you to function at your point in the chain so that there is no break from the highest that is above to the lowest that is below. And mind, in this sense, is all the way through.

Sometimes human beings begin to perceive something of the vastness of the reality of mind and they begin to talk about universal mind as if it were some kind of a cloud—universal mind—or a sea of mind, and your bit of mind is supposed to be more like a drop in a bucket or in an ocean. And so they try to develop a state of universal consciousness by talking about a universal mind. There may be some things that can be improved at certain levels, temporarily at least, by such a consideration, but it is a most misleading concept, because it fails to recognize the specific focalizations of Being, the pattern of Being, and it fails to recognize the particularized aspects of mind, the levels of mind, the focalizations, etc.

So we begin to see that, while mind does properly interpenetrate through all levels of being, all levels of creation—from the highest focalization of Deity in the center of the cosmos to you, and through you to all forms of creation below you—it is not something that is like a sea, just undifferentiated water or something of that nature. It is something which has its particularized, characteristic, specific patterns. And just as when you examine the structure of flesh, the structure of skin for instance, there are layers of the skin and then there are different types of flesh and different organs, different substances—all of these differentiated aspects of form and substance in your body—just so, there are innumerable aspects, focalizations, levels of mind within the one vast reality of mind which relates to the complete pattern of Deity, including all God Beings from the central focalization of Deity and the central Sun of suns out to you.

There is no level of form or creation, there is no level of being anywhere, but has its particular patterns with respect to mind, in actual fact, even with respect to the grass for instance. But it does not all have self-consciousness as we think of self-consciousness. And we have been inclined to conceive that aspect of mind which we utilize in what we call self-consciousness as something differentiated and separated from that which is above and that which is below, as if the mind in you must somehow perceive something up above you, learn that for itself, and somehow make what is above be here as a different thing. Do you see what I mean? It is not a different thing. It is the same thing. You begin to see that, properly held in polarity, you share the sum total of all mind everywhere, without any break between you and that which is above, or between you and that which is below, or between you and that which is on your particular level of being, your associates.   

This vast reality of mind is something which the finite mind, as we speak of it, the limited, segregated aspect of self-consciousness which human beings are so proud of, simply cannot adequately, of and by itself, begin to grasp. It gets lost in the idea and tries to imagine how it itself, as a segregated thing, is going to produce and contain within itself, you might say, imitations or counterparts of everything that is in mind everywhere else, so that it can be the whole thing all by its little self. Now, of course, it cannot, and that is where man gets into trouble. But once you begin to realize that your particular focalization of consciousness is simply a point in this wholeness of mind, not as an ocean but in a pattern specifically focalized at every point, properly patterned according to the truth, properly subject to the factors of control so that there needs to be no break, you can begin to see that in consciousness you are a focal point of the whole cosmos. You begin to live and move and have your being in Deity. You begin to realize that the very fact that you are a focalization in consciousness means that all mind, above, below, around about, extending to the highest point of Deity, is a part of that mind which comes to focus in you, and that you have all mind back of you.

Now, it is true that you must have a certain conscious awareness as a starting point for a consciousness or understanding of that which may be present at other levels of mind or in other focalizations of mind. We have emphasized over and over again that we must move from the known to the unknown, and unless you have in your consciousness something that provides a starting point, that which is contained in mind, singular, cannot reach you and it is of no value to you. But it is there. It is as if we might have a vast library of knowledge and information sitting out here, with the doors locked, the windows barred, and armed guards at the doors to see to it that you did not get in and learn anything. Now, of course, you lock it yourself actually, you maintain the guards. It is not done arbitrarily against you; you do it yourself. Just so, you cannot get in and have a consciousness of relatedness to the vastness of the reality of mind in God.

Now those factors of mind—or that which we may speak of as truth, or awareness, or knowledge—which are particularly important to you if you are going to function effectively, correctly, in life must be connected up with you from the standpoint of learning about the basic facts and principles in that field. If you are going to function in relationship to helping people get well, for instance, just the idea that, “Now I am going to serve God; I am going to let God do some healing through me,” does not produce an awareness of the function of the body. You would not automatically know the names of the bones and the muscles and the nerves; you would not automatically understand anything about what goes on in the body. You have to learn it, in the sense of your starting points, your beginning points of awareness. Once those are established you have a connecting link in your consciousness in relationship to all the knowledge, or truth, or awareness, in the whole of cosmic mind that may be necessary to you.

Your capacity to let it work through you may be involved, but you have a direct relatedness to all that is essential to you. But no one point, insofar as you are concerned at least, in this world, no one point can have all of this in consciousness. Man is not built that way; he is not designed to have in one mind everything that is. Even with the focalizations of Deity in relationship to this world, our own Lord and King for instance, His mind is not designed on that basis. He is of course perfectly capable of establishing connecting vibrational factors with anything that is important to Him or His sphere of function in service. I am not suggesting He is limited, but there is only one point in all the cosmos where there is need for a particularized pattern of relatedness to all consciousness, and that is the centering of it.

I do not know that there would be any gain in your aspiring to be the centering of everything that there is in all the cosmos. You were not created to be that, and for myself I have no desire to be that. I am perfectly contented that the centering should be where it is. And it is going to stay there, whether you like it or not, in any case, so we might as well accept it. But I am happy with the arrangement myself, completely happy with it, absolutely satisfied, not in the least bit envious of that God Being who carries the responsibility of the absolute focalization of everything there is in all the cosmos. That is His job, and He is happy there; but that is not my place.

Now, once we begin to see that, we stop trying to be something that we are not supposed to be, we stop trying to get something to ourselves; because we see that that is maintaining a pattern of separateness, of gettingness: we are going to extract something out of universal mind and take it into ourselves, or we are going to examine it in universal mind, or something of that sort, and make a duplicate of it, have something that is identical that we are going to have in our minds so that we can say, “Well, now I'm just as smart as whoever carries that focalization.” That is not the way it works at all. That is a pattern of separateness and of segregation.

Our pattern is of oneness, of unification, of sharing. Once we have about three billion people living on this earth who have all the capacities of their true natures in working order, properly polarized, physically, mentally, emotionally, spiritually, functioning as divine men and women should, then, in manifest form here on earth, we will have all of the awareness, all of the consciousness, of God, and everything else that is necessary to perfect function on earth. And that will be well. But that will not include in specific form—perhaps in awareness in a general sense, but not in a specific sense—much of the truth, knowledge, information, that may be available in other parts of the universe or cosmos.

I could tell you something about some of the few vacations I have had from the particularized patterns of responsibility that are mine in this divine arrangement. I have had a few vacations. But it would sound so fantastic to you and much of it could not possibly be put in words. Now I could, perhaps, make it entertaining, perhaps a little spectacular, a little sensational, talking to you about some of the journeys that I have made through the universe itself and on out into the cosmos. I am not talking about while I was living in this particular body that you see here. I am talking about something that worked out in intervals between particularized manifestations in this sphere of things. And for some it might have some meaning; for others it would not. I am not particularly interested in talking about it, in any case, right now. I mention it for one purpose only: to help you to see that there are these different levels, that there are these aspects of being. And when I stand here before you and talk to you I am not talking from the standpoint of, well, just what is contained here in the Bible, for instance, or what somebody said, or what somebody wrote somewhere back along the line. I am talking to you from the standpoint of what I know from the personal contact and function in this sphere, extending, if you please, to the central Sun of suns, because I have been there, I have been there, I know by personal experience. I would not want to live there all the time but it was wonderful, glorious beyond anything you could possibly imagine. But I have been there, up and down the line, visiting so many different parts of the cosmos and the universe and the solar system. But that does not mean that I have been everywhere and seen everything and that I know all about these different things. I do not.

So we begin to see that there is a focalization of consciousness in you which you have been inclined to call I, and if you think of that as something separate from all this vast arena of being, then you are in trouble, because you are up against the necessity of trying to duplicate in yourself and for yourself everything that is out here; and you cannot do it and you get mixed up, get a little bit of what maybe you do need, but it is not in the right setting, it does not have everything related to it that it should have, and so on, and you get into confusion. But if this focalization of consciousness that you call I is seen for what it really is, a point of focus in relationship to mind in the whole cosmos, extending all the way through, not separated from it but a part of it, you begin to see that when you function correctly God, everything that there is in being, is back of you in the expression of that and you are a focus point for the cosmos. Not in the sense of having everything of the cosmos complete in its essences in you: that is true at only one point in all the cosmos, the GOD of Gods, the central GOD of Gods. There is only one point of being anywhere where it is true that all essences of everything are centered at one point in one Being. But this wholeness of being with all of its essences is back of you, and whatever is necessary to your true function, according to the divine design of your being, is available to you in its essences extending out or through, up, down, around, however.

When you begin to get into this field there is no up, there is no down; everything is relative. You begin to realize that the essences of focalization peculiar to you, and divinely ordained in you, have their roots, their branches, their foundations extending out through the whole cosmos—not just the universe, not just the solar system, not just a few people here or there. We are a part of a whole thing. But this whole thing is connected up in certain ways. You may say, "My body is a whole thing." I hope it is. But you must recognize that it is connected up in a certain way. The particularized patterns of relationship are the things which human beings have been prone to disregard, ignore or deny. The means of having it all connected up is important, just as the way your shoulder is attached to your body is important, just the way your big toe is attached to your foot, or whatever else—the patterns of relatedness, the way it is connected up. And it must function on the basis of the way it is connected up, and if it is not connected up it is not much good. If you try to ignore the way it is really connected up it wouldn't be of much value. If, then, the individual refuses to see it, and does not see it, does not recognize the patterns of relationship, he is as if there were no relationship; the relationship has no meaning and he is in a limited state of being. So you begin to recognize that mind as such is something which does not in actual fact have any break in it anywhere. As far as your functional awareness is concerned there appear to be breaks, but there are not. It is only an appearance, it is only something you have established in yourself on a basis of self-delusion. So let us begin to realize that we are not in any sense under the necessity of having a duplicate or imitation or counterpart of that which is in mind out there established in us so that we can be complete, because that which is in mind out there is ready to function through your focalization of mind if and when it is necessary, right and proper, or when the connection is made.

Now there have been all kinds of fantastic concepts developed about me. People have taken the attitude that—how shall we put it?—according to their concept of what it means, I am supposed to know everything. Well, know everything, what does that mean? A good many years ago I had a situation where certain ones developed the idea, not from what I said but from concepts that had been presented by other teachers and arbitrarily projected to me, that I knew everything, and they interpreted that on the basis of the idea that I knew every thought that every person had, that I knew, was aware of, every action that any person performed that had any connection with me in any way. So I had to point out that I was very thankful to God that such was not the case, that if I had to be aware of all the claptrap that runs around that is called thought, in the human minds of all the people around me, I would be a fit subject for an institution. I have no desire to have an awareness of all of that. I can establish an awareness with respect to that which is needful to me, or that which is necessary to the discharge of my duties and responsibilities. But that is not having a constant, conscious awareness of all the things that are going on. Why should I have? Some people imagine that our Lord Jesus Christ has a constant consciousness of everything that you think of, everything that you do, and so on, either by direct contact somehow or by the reports of all the angels standing in line, coming along and saying, "Well now, so-and-so did so-and-so today. Here's the list. I know you'll be very much interested in all the inane, stupid things that so-and-so did today." My stars alive! He has got better business than that!

The awareness of these things is on the basis of proper responsibility and discharge of responsibility, your part and place in the cosmic scheme of things, and if you had to be aware of all the thoughts and feelings of even one person, or another person, you could not be yourself, could you? You would be mixed up with somebody else all the time—though most people are, a whole lot more than they realize, because they have established vibratory connections through the patterns of the subconscious with other people and they are constantly confusing what someone else is feeling with what they are feeling, and are trying to live the lives of I do not know how many different people all mixed up inside of themselves. They never live their own life. That is the mess we start with, with most people. And they have what they call reasonably good health and they may have a reasonably good mind, but they are not living their own lives; they are living parts of a lot of other people's lives inside, but not their own. It is merely an existence; it is not living.

You begin to realize that you are a part of a whole, that you have a relatedness to that whole, not just from the standpoint of mind but from the standpoint of all aspects of being—heart and mind and body—so that you can be yourself, so that you can live that aspect of life that you are supposed to live, not having it all mixed up with other people's; the true, pure expression of your own being as God ordained you to be. And then you will be one of the facets of the great gem or jewel of mind, one of the facets of the jewel of the heart, the feeling nature, and in body, peculiar to yourself. Others may be somewhat like you. There may be similarities, but learn to see people as they are for themselves. Learn to see people. Do not be mixing people up in your own mind. Stop looking at the similarities and look at the distinctions. See people for what they are. Stop mixing people up and stop being a mixture of other people's lives. You have a relatedness to other people's lives, but you have your own life, and if you do not have your own life, what have you to offer in relatedness to other people's lives? Not a true expression of life. There are a few people who have lived, even on a limited scale, a limited level, and have been distinctly individuals, but not many.

So you begin to have a little glimpse at least of the principles of wholeness. And until you begin to function on the basis of wholeness it cannot be wholesome. What is the old saying about bean porridge in the pot nine days old? The leftovers of too many lives all mixed together and served up, and you call it your life? It is no good. Let us serve up the true living of life, that which we really are, and have a relatedness to people, a relatedness that lets us have a basis of understanding and appreciation, so that we can enhance one another, increase one another, not just add a little more nothing.

I trust this morning you are beginning to have a realization of what you have tended to do to yourselves and others, and how you can begin to have a pure heart. "Blessed are the pure in heart: for they shall see God." But you cannot have a pure heart while you are interested in all the refuse left over from other people's periods of existence. Let us have a genuine man, a genuine woman, to offer in the service of our God. That is what I mean when I talk about a divine man or a divine woman on earth, someone that is a Being. Mind, then, extends through the whole arena of Being, and that with which you have a contact, that which is focalized in its essences in you as a Being, and that with respect to which you have a starting point of awareness, can come into manifestation in you and through you as needed. But if you do not have that awareness, that starting point, no.

So as soon or as rapidly as we establish points of awareness, starting points in consciousness, in relationship to that which is necessary to the proper discharge of our responsibilities, we can begin to get connected up with that which should come through us. That is why we have classes here: not to teach you with so many words, giving you so much information, but to establish in your consciousness adequate starting points so that you can begin to live and serve and be what God intended you to be. And only so can you share the victory, only so do you come out of the realm of the dead, or the asleep, those who are awakening, and begin to be alive, truly awakened, and begin to be a divine man or a divine woman.

© emissaries of divine light