Coming Home

from

Coming  Home

Uranda   August 5, 1953  Class

Our basic theme at this time is the Magic of Creation. As we work together there is, step by step, a gathering of the waters unto one place; and what does that mean? The Master talked about it a good deal when He was here on earth, and the word He used is translated as agreement—“To agree on earth as touching these things.” What things? The things of truth, the things of God. Most people seek agreement by trying to get other people to agree with themselves, and, failing to do so completely, they begin to compromise—“You give up this of your idea, I'll give up this of my idea, and see if we cannot get together,” and that is the earthly pattern of agreement. But it does not work in relationship to spiritual things. Trying to agree with each other is of small avail. The human vision in any case is inadequate. Our program is designed to permit the individual know the truth, and then to let truth make us free. If we are agreeing on the basis of human concepts, they will amount to nothing.

You have been given an opportunity to examine what I have presented, day after day, week after week, month after month, to test it to see if it carried the characteristics of the opinions or beliefs of a man, or if it carries the evidences of truth. There are those who are, at first at least, much inclined to assume that it is the mere concept of a man; and as long as that is assumed, there is a tendency to argue about it, to try to contend with it, to question it, and I am used to that. It is all right. It is to be expected at first. And, going out into the field you will find the same thing happening to you, so you remember not to talk too much. But, step by step, for those who are honest, there comes a conviction that we are not dealing with opinions or mere beliefs. On a scientific basis we test each point as we go along and discover the truth, without regard to opinion or belief or prejudice, disregarding superstition. No matter what pet beliefs in the world may have to go, we want to know the truth.

At first our consideration of truth is in a general sense, revealing law and principle, beginning to gain a vision of the pattern of truth as it has worked out over the period of history. But gradually we begin to comprehend these principles in relationship to ourselves individually in our present pattern of life. But there are blind spots in each human being—the individual does not understand himself, nor does he understand others, even though he may think he does. You will find many people in the world who think they understand themselves and who think they understand others, but if they ever reach the point of rebirth, they find that the vision has been faulty, the concepts erroneous; and if there is honesty and integrity that which is erroneous is allowed to go into the limbo of the past. So, step by step, we have to help people see where they as yet do not see—not compelling, except by the very compelling logic of truth, the beauty of it. Human beings are in the habit of fighting with God. They are in the habit of contesting every step, and at first that is to be expected. People have been through so much and have been told so many things that it is natural and right that they should be skeptical. Never find fault with honest skepticism. There is dishonest skepticism that is grounded in superstition, and superstition grounded in ignorance, and ignorance grounded in a determination not to know, afraid to know the truth. With that you can do nothing. But honest skepticism, welcome it. Never try to belittle it.

Be suspicious yourself. Be a little skeptical yourself when response opens up too fast, when it tries to portray itself as something very great and marvelous and really to be depended upon, because that method will not lead to agreement. That individual is slippery. He will seem to be in agreement in one moment and be a thousand miles away in another. There is nothing to take hold of. It is like trying to catch a greased pig. There is honest analysis, honest skepticism. Now, when I say, “You be skeptical of response,” I am not talking about true response. I am talking about the big splash pattern. It does not last. It is there for five minutes and gone. It will not stand the test of time. But we are working toward agreement. “To agree on earth as touching these things.” What things? The things of the kingdom of God, the things of truth. And trying to agree on something not based in truth is a futile business. But because once we begin to see the truth, we know it. It produces an answering chord from within and we begin to agree on earth; and that agreement is the gathering together of the waters, a gathering together of the views, the understanding, until we are of one mind. We have our individual characteristics which are not ignored in this process, but we are of one mind, one unit, one body, one heart, dedicated to God, one spirit of devotion shared by all—the oneness, the gathering together of the waters that the dry land may appear, that the form essential to the manifestation of the spirit of God may begin to be made manifest.

In our meditation we considered together the parentage of Life. We saw how your parents, your heavenly parents, do not die. We saw how your heavenly parents do not pass away or leave you, unless you drive them out of the house of your own body. “To honor thy father and thy mother: that the days of thy life may be long in the land which the Lord thy God giveth thee.” If we are honoring love, if we are honoring truth, we hold them sacred. They are sacred to us, and we will not violate that sacredness. What is it that we hold sacred in life? What is it that we are willing to violate in order to get something considered to be more valuable? We recognize that there are many people who have something that they deem to be sacred up to a point—they make a show of it, at least—but the moment they see an opportunity to gain position or wealth or something of that nature, they are willing to betray what they held sacred. There is no foundation where nothing is held sacred. The thing that gives you stability, the thing that is your starting point, is that which you hold sacred. Now perhaps your understanding of what is sacred and how it should be held sacred may have to undergo some growing, but that which any individual holds sacred is the starting point. And what is integrity? Integrity is the refusal to violate that which is sacred. That is what honesty is.

We have the responsibility of helping people move into the truth, into a realization of God's Love, that they may hold their heavenly parents sacred, that they may not lose their integrity, that they may honor Father and Mother. And the more you think about that in relationship to yourself, your Father and your Mother, think about it and meditate upon it—and when you say, “Father, my Father,” you do not mean the Lord within, really; you do not mean your God Being. You should not anyway. Your Father: God's Love. Do not be in too much of a hurry to learn to understand and see and know the One who dwells. We have to recognize that the One who dwells is there, but do not be in a hurry or you will never find Him or Her—for they are male and female, remember. The God Beings are male and female. Human beings, male and female, were created in the image and likeness of God, of God Beings, male and female. So we know that there are male and female God Beings wherever we go. And some picture heaven as some sort of a sexless place—it would not be heaven. But we begin to realize that Father and Mother, God's Love and God's Truth, your parents, your true parents—the Life that flows through you is born of those parents. Your body is of value only as your life is in it. Your body in the physical sense is born of your earthly parents, but the life in your body, the life that gives you meaning as an individual, the life which you must have every moment of every day is born of your heavenly parents. Think about them, meditate upon them. And what is your sacred point? What is it you hold sacred more than anything else? Your heavenly parents.

In the world there is a saying that every man has his price. Now, that is not always true, thank God! But your price is the point where you will violate sacred things. Sometimes it takes a great deal of wisdom, of patience and understanding to help a person relinquish his old sacred things without giving up all sacred things. Blessed Ones, we are not interested in taking sacred things away from others, really. We are interested in offering them sacred things, which will become so important that the old things, which really are not of any value, will be left behind. The point is, then, that as we grow, the things that we hold sacred at one point are left behind—not the principle, but we are growing out of the realm of toys into the realm of reality, and our integrity is at stake.

What are the sacred things that you have to offer? How sacred are they to you? What is your selling price? How much pressure will the devil have to bring upon you to make you trample on your sacred things? What is your quitting point—your point where sacred things are not worth it any more? Let them go smash! That is the point where you cease to be a man or a woman and become a member of the body of the beast—the quitting point, the point where sacred things are not held sacred. We are not trying to take sacred things away from people, but we are helping them to grow up, to mature; and as soon as they begin to see the beauty and sacredness of that which is being offered there will be no trouble in getting them to leave behind the toy. So we are not taking it away; we are inspiring growth, inspiring progress, new vision. And children love to grow up. It takes leadership. We must help them to find something new, something to hold sacred.

What are we doing? We are going to take the wandering child home. We are going to take them home as fast as they will let us. Take them home to Father and Mother. Who is my Father? Who is my Mother? Who are my brethren? The Master answered that question: “He that doeth the will of my Father which is in heaven.” The will of the Father. What is the will of the Father in this case? The Father, God's Love—and what is the will of God's Love? That there should be Oneness in the Family, that there should be Oneness in relationship to man and God. The will of the Father is togetherness, cohesiveness, centering in that which is of the Divine, so that we can leave behind the swine and the husks and not have to be a swineherd any more, but return to the Father's House, to honor Father and Mother. Every server has this for his life work—to help others find the way Home, to help others to return to the Father's House, and to stop dishonoring Father and Mother. And as we begin to come into agreement on the basis of God's Love and Truth and Life according to its design and purpose, we have a togetherness not depending on mere belief or opinion.

Believing a falsehood does not make it true. You can believe it as long as you will and it will not make it true. Believing a truth to be false does not make it false. Human opinion has no bearing. What is the truth? That is our goal—to find the truth. But it is only as we respond to the Father that we can come to know Mother. If we are separating Father and Mother we will never know either one of them as they really are. Father and Mother must be known together if either is to be known. So if we are to know Mother, it must be in relationship to Father. If we are really going to know Father, it must be in relationship to Mother. There is absolutely no other way.

And who are our parents? God's Love and Truth. The evidence of the presence of the One who dwells. Father, Mother and Child, and the Child is the Life that is in us individually. Your Father is different from my Father. We do not have the same Father. In this sense the Life that is in you is the only begotten Son of your Father—Life—because the Father in you is different from the Father in every other person. If we say, “Our Father,” we are not talking about the God Being within. Your Father and your Mother—you, in the sense of the Life expression, are an only Child. You are the only Child of your parents absolutely. There is a relationship established, of course, from the standpoint of higher focalization, but the reality of God's Love and Truth made manifest as evidence of the Presence of the One who dwells in you is distinct in relationship to all others. It is distinct; it is yours; it is you in reality. You, in the outer manifestation, become One with the Inner Reality to the degree that the Child is a true revelation of the parents, for the parents and the child are the evidence of the Presence of the One who dwells. And when you in body and mind and heart are a true revelation of the Child and of the parents, then you are One with the One who dwells—but you cannot be One with the One who dwells without becoming One with your Father and Mother as a true Child, and this is what it means to be a Child of God.

Now human beings have vague and fanciful concepts—“God created us so we are children of God.” Perhaps in a theoretical sense, but what does it mean to be a Child of God? It means that you in your body and mind and heart—you, the human being—have life by reason of the only begotten Son of your parents—the only begotten Child, the only begotten Daughter. It makes no difference how you put it. You are an only Child of your parents. And you the Child and your Father and Mother provide the evidence of the Presence of the One who dwells, and if that evidence is not made manifest through your body, then there is no indication that the One who dwells is there. And a lot of people say, “Well, I do not believe there is a God Being in human beings. I just do not believe it. Look at them. Look at what critters they are. I cannot believe it.” Well, the God Being is there but He is not evident, and we cannot blame them. They do not see it. They need to begin to see it somewhere and then perhaps they will lose their skepticism; then perhaps they will begin to accept and see, and see that the Child gives evidence of parents, and through the Child come to know the parents—Love and Truth. And you in the human sense—the body, the mind and the heart you are a Child of God actually only to the degree that you are a true Child of your true parents; otherwise you are not a true Child of God.

And we come to agreement. How? If you in your mind and heart come to agreement with the Child, Life, and through Life come into agreement with your true parents, God's Love and Truth, you will automatically be in agreement with your own God Being—and your God Being, your Lord within, is in agreement with every other God Being on a pattern of focalization. Your God Being is never at any time at variance with my God Being. With respect to these God Beings, they are all always in agreement. They are always in accord. There is never, on the basis of the God Beings, the slightest bit of discord, and all accept the same focalization in the patterns where they are. They work in harmony. They are in agreement. If they were not, there would be war in heaven. There was war in heaven on earth at one time. But the mind of man was cast out of heaven. The devil was cast out. Of course, people have imagined that some creature was cast out of some place in the sky down into the earth, but the kingdom of heaven is at hand, it is right here; and the devil is the self-active mind of man. And the self-active mind of man was cast out of heaven at hand, so that the mind of man lost the awareness of the heaven at hand, so that man could not contaminate the heaven that is at hand, could not violate it. But the door to it is open for those who can pass by the Flaming Sword that turns every way—the Sword of Truth and Love. He who comes by way of his heavenly parents—your heavenly parents are the gateway to the kingdom of God that is at hand.

Seek ye first the kingdom of heaven, the kingdom of God, and His righteousness and all these things shall be added unto you. Your heavenly parents provide the gateway by which you enter the kingdom of heaven that is at hand, and you can enter by no other way. It is the gate, and there is just one for you. Reject that and try as you may, struggle as you will, you cannot enter the kingdom of heaven at hand. So as you come into agreement with the Life that is in you, its purpose, as you come into agreement with your parents, your heavenly parents, Father and Mother, as you come Home to them, you find in them your gateway to the kingdom of heaven that is at hand. And when your mind and heart are in agreement with your parents, your heavenly parents, you are the only Child; when your mind and heart are in agreement with your heavenly parents, then you are in agreement with all others who are in agreement with their heavenly parents. You come to the point of being in agreement with your heavenly parents, and in that moment you will be in agreement with all others who are at Home, truly, with their heavenly parents. That is the process; that is the method; these are the steps by which the waters are gathered together unto one place—one place, One Pattern of Being in the overall sense, and that Pattern of Being provides the setting which lets you shine forth as a gem, something special.

You do not lose your individuality, your value. It is not like a drop of water in an ocean—not at all. This oneness does not reduce your individuality. It allows it to manifest. This provides you the setting essential to the revelation of what you are as an aspect of God, but without that setting you cannot have any true manifestation. And if you try to take the setting away from someone else you cannot have it yourself. You have it when you do your part toward making it possible for others to find their setting. For the setting of the gem is in the Home of the heavenly parents, and these are the many mansions our Lord talked about. “In my Father’s house”—He is the focalization; He is the Lord of Lords and King of Kings—“In my Father's house are many mansions: if it were not so I would have told you.” Your Mansion, your Father's House, your Home. Now, we have to persuade people to go home. They are ashamed to go home or they do not want to go home, or they think their parents are dead. They think a thousand and one things. They imagine they are satisfied where they are. Human beings do not willingly go home. Even when they are responding nicely, coming along very well, do not ever imagine that that person is going to willingly go home. Do not let them catch you off balance. No human being willingly goes home.

Some of you look puzzled. You think you are doing it. Fine! Keep right on coming, Blessed Ones, and let us go Home. Let us go right on Home. But there will be those things which the human being will project or cling to which will prevent him from going home, and he says, “Yes, I want to go home but I want to take my bag with me, my bag of treasures.” It is easier for a camel to go through the Needle’s Eye than for a rich man to enter the kingdom of heaven. People are so wise in their own eyes. They carry such burdens. And you are a keeper of the gate to the Needle’s Eye, helping people reach a point where they are willing for the pack to be taken off their backs, and persuade them to reach a point where they might get down on their knees to come through the gate on the way Home, home to the kingdom, home to the Father's House—home to heaven on earth—and you do not have to die to do it. You have to let the self-active part of your nature pass away, but the physical body does not have to die to do it, and you do not have to be every whit whole, according to the human concept. If you have some crippled part of the body, that will not stop you unless you make it. You can come home to the Father's house and there see what happens.

But people want to be made whole: “I'd be ashamed to go home to my Father's house looking like this. I want to have all of my parts. I want to be good and healthy. I want to show my Father that it has not hurt me any to be a prodigal son or daughter.” You are going to kid Him, are you? As long as you think you can delude your Father, you are not going to get home. You cannot, you know. What difference does it make? Why not come just as you are. Why say, “Well, I want to grow up so much first. I want to learn so much. I want to know so much. I want to be so-and-so in my body.” The limitations of your body do not make an iota of difference; what you think you do not know does not make an iota of difference. You can come just as you are, if you are willing to let the Master's Word be fulfilled in you. “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” The word of the Father to you—“all ye that labor and are heavy laden.” Heavy laden with what? Heavy laden with all these earthly treasures, all the things that are so nice, the burdens that bear human beings down.

Are you willing to trust your treasures to God? Are you willing to trust yourself to God? Are you willing to come Home to the Father's House? That is the question. And you can come just as you are. You do not have to wait and grow up so much, learn so much, be ready to show your brilliance to the Father. All you have to do is just come. Relinquish your burden. Let go. And come just as you are and the Father will meet you from afar off—while you are yet afar off. The Father, God's Love, reaching out to you now. And your Mother, how is she? Do you know her? Do you know your Mother is beautiful? Your Mother is exquisitely beautiful. The Truth is always beautiful. Remember there is no such thing as an ugly truth. There may be ugly facts that are temporary—temporarily in manifestation; but remember there is absolutely no such thing as an ugly truth; never has been, never will be. Your Mother is exquisitely beautiful. And your Father, what of Him? He is worth knowing, well worth knowing. Why not go Home? Why not come Home to the Father's House? There is a mansion there for you, a Mansion in the kingdom of heaven right here at hand on earth, a place for you.

And it is only so, that you can go through the process of rebirth; only so, can you know the resurrection; only so, can there be the gathering of the waters that the dry land may appear and the forms of life may manifest; only so, can there be agreement on earth as touching these things, that the Father's will may be done on earth and in earth as it is in heaven. And when we take this step and truly share it, we have come to know with respect to the Father—the Father for each one, and in turn our Father, the higher point of focalization. Thine is the Kingdom and the Power and the Glory forever. Aum-en.

© Emissaries of Divine Light

Resanctify the Vessels of the Temple

Resanctify  the  Vessels  of  the  Temple

Martin Cecil   August 27, 1976   Class

The Israelites were referred to as a peculiar people; the Lord's people are a peculiar people. They may seem to be a bit odd to others, but the meaning of peculiar is an indication that they are special people. The Israelites, of course, might think of themselves as being special because they were descendants of Abraham. But then, as we have noted by this generation, we could say, “Who isn't?” Because the approach at that time was from the standpoint of the first plane, or the physical approach, the core of the Israelite pattern centered in the sons of Jacob. Of course, by the time the people were brought out of Egypt, the number included many who were not particularly related to the sons of Jacob. But something at that time was springing out of the earthly pattern of heredity, insofar as the peculiar people were concerned. However, their peculiarity was not based in this fact. It was based in the extent to which they were willing to participate in the Divine purposes on earth. Most of the people at that time had very little awareness in this regard, but certainly Moses did, and various ones had some vision. However, the rest of the people went along with it to a certain extent, and so to that extent they were a peculiar people because they were participating in the outworking of the purposes of God, in the sense of providing a facility at the level where human beings are, by which the impact of the spirit of God might be felt by all people.

Those who participate in the outworking purposes of God, in this sense, are always a peculiar people. If we, today, participate in those purposes, then that makes us a peculiar people. As I say, we may seem a bit odd to some of our fellows, but it isn't really that sort of peculiarity. It is a special people because they have a special task to fulfil. And in the fulfilment of that task, they have all the support and backing that is necessary to permit it to happen. We may have a recognition that the Lord never asks something of anyone that is impossible. He Himself has never been interested in the impossible. I have before indicated that He certainly is a realist. He doesn't delude Himself like human beings do. Always we are under the necessity, if we agree with Him and prove that we are a peculiar people, never to delude ourselves but to work with things the way they are. This is a very rare occurrence insofar as human beings are concerned. They are always trying to work with imaginary things, partly because of lack of vision, lack of any real comprehension of what is present with them. Everything is seen through the state of consciousness which is based in earthly heredity. So nothing is seen clearly, let alone understood.

A peculiar people are those who have accepted, in whatever measure, spiritual responsibility. This acceptance is only possible to those who begin to be spiritually oriented. Now, an earthly oriented person, trying to accept spiritual responsibility, may be peculiar in another way. And there are some of those around too. But where there genuinely is spiritual orientation, in whatever measure, then there begins to be some vision, some understanding, and consequent acceptance of responsibility. We have seen this as an aspect of maturing. If you are to participate in serving, then you must have experienced at least some measure of maturity; you must have put away childish things—stop playing children's games, stop treating the elements in your environment as toys put there for your pleasure, so that if some of the things you find round about are not pleasurable, then you try to get rid of those toys. We're not interested in seeing what is around us in terms of toys. We will not see anything in terms of toys if we stop being childish. We will begin to see the real purpose of everything within the scope of our experience.

As we do accept spiritual responsibility we are, in fact, accepting the responsibility of what may be called the Priesthood. We need to see this word in a way that it is not usually seen because there are many people who are awakening spiritually who would not be particularly interested in becoming a priest or priestess because they have a concept as to what that word means. We see it in terms of abiding in the Holy Place—but then we have to have an understanding of what that means. Those who function on the basis of spiritual expression are the Priesthood in the Holy Place. We use these words to identify those who are functioning in this fashion—your dwelling place, the place where you habitually are in consciousness, a Holy Place. Heretofore, I am sure that it hasn't been at times. Even now, perhaps you find yourself in and out. Only the mature, those who have put away childish things, can be in the Holy Place. It is a place of maturity.

The Priesthood, in the true state, constitute what may be called government—the government of God on earth is extended through the Priesthood. There is no separation of church and state in this regard. We can well recognize why it has seemed necessary that there be a separation of church and state when function is from the standpoint of earthly heredity, because it isn't a true church or a true state. And if they get together they are something untrue. So, keep them apart and perhaps they will help to keep each other towing the mark, so to speak. But all this is children's games. We are willing to let it pass away. This does not mean that we are forcibly going to throw it out, enter into some revolutionary approach, because we are well aware of the fact that the unreal will dispose of itself. There are these two aspects in the creative cycle—integrative and disintegrative. And when there begins to be a means by which integration can more effectively take place, then disintegration more effectively takes place. The two go hand in hand.

We are concerned with this matter of integration and therefore with function from the Holy Place in spiritual expression, and consequently we assume spiritual responsibility as peculiar people. Nobody is born a peculiar person in this sense. It merely becomes evident after a while. It comes out into the open if it is so. If there is a movement away from children's games into the expression of the Priesthood in the Holy Place, and therefore the fact of maturity is made evident—peculiarity in the maturity. To start with, it is simply in the fact that there are those who are willing to align themselves with the Divine purpose; they are not so interested anymore in human purposes. And giving evidence of this alignment with Divine purpose, they become peculiar to the Lord in a way that those who are not aligned with the Divine purpose cannot be.

This relates to the matter of government on earth, the government of the spirit of God, the Holy Spirit—not the absence of spirit, the unholy spirit. This government is a very different government to what human beings know in their earthly state, but nevertheless a very effective one—far more effective than the rather distorted and elementary methods that human beings use. Human government is based, fundamentally, in manipulation at the level of form, and also at the level of what is not usually thought of as form but nevertheless is—mental form. Ideological considerations come into the picture. And people are manipulated in various ways by propaganda, it is called. And then we have all kinds of physical programs of government that are supposed to benefit people, materially speaking. So, the governments of earthly heredity are manipulative. The true government is based in spiritual expression and is very exact, because the Law works. Those who respond are attracted; those who oppose are repelled. And we have the two aspects of integration and disintegration coming ever more specifically into the picture. This is government; this is sorting things out on earth.

How do human beings go about it in earthly heredity? Well, they have various methods. You join the right political party or subscribe to a particular political system, and that will sort things out. We know how nonsensical and irrational all that is; it accomplishes nothing; it multiplies confusion. The true government is spiritual government, something that is virtually unknown to human beings and therefore it is very secret—secret service we have called it—but very effective, because nothing can withstand that government. Everyone is going to have one attitude or the other. Everyone is going to respond or they are going to oppose. For a while, some sit on the fence, but eventually even those are spewed out of the mouth, are forced by the very circumstances to fall off the fence one way or another, or be pushed off. It's getting that way in the world. It begins to be impossible to be indifferent, lukewarm.

So there is government. One of the factors of government is leadership. That has tended to be rather lacking in human government; at least there has been all too much of the wrong sort of leadership. Of course there is a sort of leadership which is more or less natural in human experience. When people begin to see what is present in themselves, exemplified by leadership, they try to get rid of it by getting rid of the leadership. That's not the way to do it. One should do it here first, and then it is discovered that it will not be in the leadership that is accepted. If there is what might be referred to as crooked leadership, it is because crooked people are being led. What other sort of leadership could there be? That's the way it is. There is a saying that people have the leadership that they deserve. There is a certain amount of truth in that because the points of focus that rise up, rise up in relationship to what it is that is being focalized—this is so in the state of earthly heredity where everybody is pointed in the wrong direction.

Leadership is very often looked upon as being an arbitrary imposition of some kind. And those sort of leaders are sometimes acceptable to human beings where someone gets up and says, “Well, you do that; don't do that; don't do the other thing.” A lot of people like that sort of regimentation, rebelling underneath all the time at it, but they feel safe and secure in such a situation because someone else is taking all the responsibility. But the leadership with which we are concerned is spiritual leadership. And we are not interested in manipulation of circumstance, whether the circumstances are near or far. Those who are interested in world affairs look out into the world and see various things going on, and the press tries to make something out of these things, in various ways, which have little to do with what is really going on. And if we pay too much attention to what we read without having any basis of understanding, we will no doubt be embroiled in taking sides this way and that way, once more beckoned into earthly heredity.

There is a very false picture of the world situation portrayed by what we read in the newspapers or hear over the radio or on TV. However, I'm sure that all of you begin to have a better point of outlook, so that your perspective may be more accurate. This is so when we begin to stand in the Holy Place; and we know fundamentally that these two processes of integration and disintegration are going on. We stay steady. We stand in the Holy Place. This is where we belong as the Priesthood. And we deal with world affairs, not in imagination, but because we handle the affairs that are right next to us correctly. That is dealing with world affairs. If we can be lured away from what is right next to us, to become embroiled in attitudes this way or that way, then we remain subject to earthly heredity; we remain pawns of the devil. This is what happens to people, because they don't know what else to do. We know what else to do; we know that we are here where we belong, and that our environment immediately around us is the closest part of our world to us. Our world does reach to a further extent, but the only place we can do anything is right where we are. And as we do something right where we are, we are doing something out there too because it is all connected together. But the only place we can touch it is right where we are. We can't touch it out there. And so, leadership relates to the extent of our spiritual expression in handling the immediate circumstance. And we will find in our immediate circumstances, when we have this perspective vision, that all the elements that are out there are right here. We don't need to go anywhere to find them. They are right here, wherever we may be. Our service as the Priesthood is in the Holy Place, not rushing helter-skelter all over the world trying to fix things up. If there are those who can hold things in place, in the external sense, it is for us. But let's not expect them to do it too long—let's get with it.

Our service is in the Holy Place; and to serve in the Holy Place, there are certain necessities. Long ago, when the temple in Jerusalem was destroyed, or even when the Tabernacle passed out of the picture, there were various vessels, golden vessels, which were used in the Temple in the service in the Holy Place, which were lost. They were no longer used in the service in the Holy Place because there wasn't any service in the Holy Place in this sense. Someone else had grabbed on to them and carried them away and was using them for other purposes. We can see something in regard to this, symbolically speaking, because everything for which we are responsible in the expression of spirit properly belongs in the Holy Place. This could include, in a general sense, thoughts, words, and deeds. Thoughts, words and deeds are the vessels of the Temple. And they have been scattered far and wide, haven't they? Human beings use their thoughts, their words, and their deeds for all kinds of things—in other words, they have stolen the vessels of the Temple, vessels of the Holy Place, and used them for their own self-centered purposes. We are concerned to let the vessels of the Temple, of this Holy Place, be brought back into the Holy Place. We've been doing this, haven't we, particularly from the standpoint for instance, of words. What do you use your words for? What do your words contain?

The spirit, the quality of your expression, is what is present in your words and in your thoughts and in your actions. When you are concerned with the content of these vessels, then you will bring the vessels back into the Holy Place so that they will only be used in the Temple service. They will not be used by you in earthly heredity for human purposes. All your thoughts, all your words, and all your actions will provide the setting for spiritual expression. That is service in the Holy Place. If you can let any of these aspects of setting be used for other purposes, then immediately you're out of the Holy Place. So we see the necessity of gathering all these vessels back into the Holy Place. They were golden vessels—the symbol of Love. All that we think, say and do must be permeated with love. But there is a very specific reason for the vessels of the Holy Place. There is a very specific reason for what our thought may be, for what our words may be, for what our action may be. Here is the setting for spiritual expression. If we do not gather the vessels back into the Temple, there is nothing to contain spiritual expression. If we think we can sit somewhere with a completely blank mind, doing absolutely nothing, and radiate spiritual expression, we would be rather foolish, wouldn’t we? There is always something going on as long as life remains. And so, we have these vessels all available. All that needs to happen is that they should be brought back into the Holy Place, that they should be used in the service of the Holy Place. And that service is spiritual expression. We have noted this matter of words, and we see in this realm many other things.

We were also speaking a few days ago about physical sex, as it is called. I might emphasize something which appeared in our considerations of yesterday, relative to the fact that the physical level at most could only be one seventh of the total picture. And yet, insofar as human beings in earthly heredity are concerned, it constitutes almost the whole picture. And it seems to do so very much in relationship to the realm of sex. When we recognize the generation of these dimensions, and the reason for their existence, the reason why we are here with this composite nature, sevenfold nature, we recognize that the generation comes out of nowhere into the now here and extends outward, or downward. There is something coming down from God, and it comes through and out of heaven into the earth. That's the direction of movement. In this case, what happens in the earth is the last thing to happen, and yet, particularly in the realm of what human beings think of as sex—it isn't really sex if it is limited to that area—what they think of as sex is usually put first, where it is an exact reverse of what the actual creative experience is. It relates to something coming down from God out of heaven. And it relates to all the vessels of the Temple, whether it is thought, word or action.

These things arise in experience because of what is coming down from God out of heaven and not because of what may be present in the environment. If it comes because what is present in the environment, if our thinking is engendered by this, if our words are engendered by this, if our actions are engendered by this, there is a clear case of earthly heredity, isn't there? When there is the experience of heavenly heredity, then the exact reverse occurs. What is to find expression comes down from God out of heaven, and there is a specific way by which it happens. We have illustrated something of that way on the blackboard by using the series of triangles.

Because earthly things tend to be so paramount in human experience, and heavenly things so unknown, we have to deal with the circumstance as it is—if I started to talk to you in the expression of something that appeared at the seventh level, for instance, it would mean nothing to you at all because you do not have that experience. And yet, the fact of the matter is that the process is coming down from God out of heaven. However, the Lord is a realist and so he recognized the necessity of starting with something—of starting at the level where people are, not at the level where they should be or where He might like them to be, but at the level where they are. And so, if there is consideration of sex, for instance, we could hardly begin the consideration with respect to the seventh level, could we? Because it would mean all of nothing. So, we do touch upon this realm at the level where human beings at least have been, where you have been. In any case, in speaking of these things, using words, we can only, at the moment at least, touch upon heavenly things by analogy, just as was done in the Book of Revelation. And the analogy begins to mean something to the extent that we begin to have the experience of it—to the extent that we have risen up to the level of the thing itself, which has been described by the analogy. And in earthly language, there would be no words available to describe that. How could there be? Because human beings haven't known what it was, haven't had any experience of it at all. We may find that as there is a restoration in this regard to the seven dimensional experience, a new language appears.

We might look back to the way things were before man fell and recognize that there was one language throughout the whole earth. It didn't require so many words as the languages of today seem to require, because the content of the words was all there, and one didn't have to go into extensive descriptions or explanations, because there was a consciousness on the part of all concerned of what was present in the word. Now there isn't. Human beings don't agree as to the meanings of the words—words mean different things to different people. But when there is a true expression springing forth from God, then all share that expression, and so there is no misunderstanding. We multiply words to try to avoid misunderstanding, at least if we are honest we're doing that. There are those who multiply words in order to make the misunderstanding. So, we use the words we have and begin to discover new meanings in those words, based in our own new experience. Then it isn't the word that is so important, the external form of it, although that will be very exact, an exact reflection. It is the reality that is back of it that is important. And we only know that by our own experience. We have a feel of it and move with what it is that is unfolding in the current of the spirit. We have an attunement with the spirit, and it begins to reflect in our own consciousness. And we see it. If we take time out to try to grasp something, and get it to fit into some concept we already have, well, we'll lose the movement of the spirit and we won't understand anything. It is to the extent that we do move together in the current of the spirit that we share an understanding, not because we figured it out with our minds, but because we simply know.

And so, in this matter of sex, as human beings understand it, we have noted that it is playing games and playing with toys. It has nothing to do with the real purpose, the real reason why we have this particular vessel. It belongs in the Holy Place. It isn't a toy to be played with by children. Maybe that's what happened to some of the vessels in the Temple when it was destroyed—children got hold of these things and started to play with them, fill them with mud pies, and one thing and another. That's just about what human beings have done. There may have been a sensing there was some value here, but because human beings were childish they looked upon everything they saw as toys for their own indulgence. Whenever I do speak a little about this particular realm of sex I am very conscious of the fact that there is a tendency for each person to interpret it on the basis of his own state of consciousness, which may contain some rather distorted structures. And even though these structures are present, they are not usually seen as being distorted by the person who has them. After all, they are very familiar to him; he's had them all along, or he's developed them over the years. And so, when anything is said it tends to be translated on the basis of these structures. I'm very aware that when I am speaking to all of you, for instance here, that if I talk about correct function, I'm not in the least suggesting that there should be some sort of a promiscuous indulgence in some of the things that begin to emerge into awareness.

Everything needs to unfold in the way that we know that it does unfold—on the right basis—under control, decently, and in order. One can allow one's understanding to open. These currents of the spirit are moving through the individual, male or female, and there are the two aspects in the one person. In a woman, the female aspect is dominant; in man, the male aspect is dominant. But the other aspect is present also. This indicates that there is, in the Holy Place, a correct use for the vessel of the Temple in an individual sense—the positive and negative are present. And while the word has been a rather disreputable word in the idea of human beings on the basis of the toys which have been stolen, masturbation actually has a reason, a purpose in the Holy Place. And so, the fact of the matter is that regardless of relationships that may be presently a fact between men and women, the creative expression in this regard is available to all. It is a fact in relationship to all, as anyone can testify. Sometimes these things are suppressed and so on—but we're still alive, and so there is something moving.

We noted in the diagram that we used the other day, a creative cycle, a cycle which moves down, coming down from God out of heaven into the earth. I’ve simplified it by just putting the creative cycle here, but there is also another one down here. And it flows down this way. However, we don't wish to complicate things, but you can see that there is something more that needs to be considered. Thinking of this from the standpoint of the union of male and female, here is the male point and here is the female point. And the movement of the current is different in each case. There seems to be some sort of a program in the world now to make it seem as though men and women were the same. How ridiculous! And also, to seem as though a women being a woman was rather a menial business—that unless she can become a man she won't amount to anything. Well, she doesn't amount to anything until she becomes a woman. And a man doesn't amount to anything until he becomes a man. And why women should aspire to occupy the place of men who are not men amazes me! Would that be any improvement? But from the standpoint of the union between a man and a woman, the current is moving this way: It is coming down from God out of heaven through the man; and it is rising up in response through the woman. There is an opposite movement of the current in each case.

What is coming down from God out of heaven needs to be held steady and allowed to radiate into the world. It actually radiates with respect to something specific at this point, and it connects with something in his consciousness with respect to what it is that is happening by reason of the radiation. Now, men have usually been so wrapped up in playing with their toys that they have no awareness at all of anything except—what? The joys of heaven, which rightly are experienced, are an effect. They are not supposed to be the reason for the undertaking. “And these things shall be added.” “Seek ye first the kingdom of God, and his righteousness”—that is, right function in every circumstance, the right use of all the vessels of the Holy Place. And then there is an adding. If there is radiation there will be response. And response rises up through the woman here, to ascend to God through her. And obviously, where there is response and something is moving, that is a delightful experience. It will be emphasized in her in relationship to what is called orgasm, rightly speaking. Something is rising up to let it be so. Now, there are all kinds of concepts that men and women have had about, oh, the delight that should be experienced because there is a mutual orgasm. This is just simply a concept. What is the right thing to happen? That is the question. And in a general sense, a man is responsible for maintaining a steady current in relationship to what it is that is being achieved. There is something going forth which shall not return unto the Lord void. It is coming down from Him. The man has his point of responsibility. Control must be maintained. Now, a woman sometimes has the idea that she is capable of causing a man to lose his control, which she is. And that gives her a sense of power. There are all sorts of attitudes, of course. There is the idea of the wifely duty, or something, a passive sort of attitude, which is ridiculous! How could anything move? There must be a participation and a consequent movement of the current. But she certainly has a responsibility to make sure that what is moving through her does not cause a loss of control in the man, so that what is moving is allowed to move up or down, according to the requirements of the situation. And there may be a pulsating current sensed in this regard.

I speak of these things to impress the actual fact that this is a core element in the service in the Holy Place. We are equipped this way for that reason. We weren't equipped this way in order to have toys to play with. There is some adult reason for these potentialities in us. And these are essential if there is to be restoration. We cannot continue to just play children's games and expect anything of a creative nature to happen. It isn't game-playing. There is something real here. And, touching upon it as I have this morning, oh so briefly, is simply to emphasize the point that here is something supremely sacred and holy. It belongs in the Holy Place—nowhere else. It hasn't been so, insofar as human beings are concerned, for a long, long time. Therefore, in introducing these things, it tends to carry into a realm of the unknown. Well, fine. It is an unknown. It has been unknown. But it needs to be known.

We begin to recognize the essential factor of having a right attitude in this regard. Regardless of what possibility of right function there may be at the present moment, the first thing is to have a right attitude, to begin to see what is really present in this field. And it has very little to do with what has been present in the structured consciousness of earthly oriented people. The best that can be said of that is that it is children's games. And it's a lot of other things as well. Virtually all of it has been destructive, and we see the evidences of it all around us. So, let us recognize that the vessels of the Temple need to be returned to the Holy Place—all of them. If I have touched upon this one it doesn't mean that we should ignore all the others. All the vessels of the Temple must come again into the Holy Place. And the Priesthood is responsible for assembling them there.

© emissaries of divine light

The Pulsing Rhythms Of Being

Summer  Solstice

Look to the Light

It seemed we were alone

in the dark night struggle,

abandoned and opposed

by forces unseen.

You know the ending

in your heart of hearts,

you know who saved us,

the strength always present

when we look to the light.

The rhythm of salvation

drums deep in the earth

echoing across the night sky

to the laughter of stars.

We are leaving

a sleep long and troubled.

Thorn hedges dissolve

and the well of life's water

flows out in a spring.

It is morning

and we are awake.

Don Hynes

donhynes.com

The  Pulsing  Rhythms  Of  Being

from  Servers In Our Master's Harvest Field

Uranda   May 2, 1954  Class

Our purpose here is to be, or to learn to be, servers in our Master's harvest field. As servers it is our responsibility to reach a point in understanding, in capacity, where we may help others to accept and to pass through essential periods of cleansing by which there may be a renewing in body and mind and heart. We realize that if we are to reach a point where we can help others be made new we ourselves must first lead the way in the experience of letting the cleansing be a reality and the process of renewing be a fact in form. As we realize the need for this deeper cleansing, that we may by faith be made every whit whole, we are in position to begin to accept and receive that power of God by which such fulfilment may be known. We have in recent meditation considered something of the reality of Father God and of Mother God. To the end that we may allow the manifestation of God on earth we would in all things so yield that each in his or her appointed place, and according to the divine provision of capacity, do that which is needful to the revelation of God on earth, which is to say, the revelation of Father God and the revelation of Mother God.

As we pause to meditate upon these things, our thoughts turn to the basic application of the One Law by which essential building or creating may appear and by which essential cleansing may be maintained, for as we consider the matter, we realize that God provided a means of cleansing and that that means of cleansing was ordained to function in the ideal state. A certain amount of cleansing is essential at every level of being, in heaven above or in earth beneath. If, as in illness, the cleansing process has not been adequate, and there appears to be a special need for cleansing, the functions of this process must in the sense of that which may be observed in form become dominant; and yet in the sense of actual function, in the sense of that which is actually at work in both the visible and invisible realms, this function of cleansing must never be allowed to become dominant. What do I mean by these words? If the evidence in outer form is distorted and failing to function according to the fulness of life, that which is evident is a dominant need for cleansing; but if we try to achieve this cleansing without regard to the dual function of the Law we will fail, and in this mankind has been most successful, most successful in failing, and it is for us to change the tide.

Let us consider the principle—the Principle of Pulsation. We see this principle at work in our bodies, in the respiratory system. We inhale and we exhale. The inhalation of what is presumed to be pure air provides the body with the needed oxygen, and in the exhalation there is the expulsion that allows for a cleansing away of those things which must not be allowed to accumulate in the body. In a perfectly healthy condition this elimination of matter that ought not to be is constant. We see this pulsation at work in breathing; we see it in the heart, the pulsations by which the life fluids, the lifestream, is caused to move in arteries and veins. We see the provision of that which permits the building, and we see the provision of that which permits the cleansing away of refuse. We see this cycle of pulsation in relationship to the alimentary canal; we eat and we allow the elimination of refuse. The Principle of Pulsation. It is needful that we begin to realize that, regardless of the form, whether from the single-celled amoeba or the complex human being, the application of the One Law in relationship to form, here or anywhere, is on the basis of pulsation. If the ebb and the flow ceases at any point there is the cessation of the manifestation of life in the form at that point.

The working of the Law in any form, at any level, is by reason of pulsation. If there is at any point the positive expanding expression and then the negative form fails to respond thereto, at that point there is death. Whether in the amoeba, in the nucleus, or in the sun, in the solar system, there is the expanding expression of the positive element in radiation in the release of the positive forces of being. But those forces of being do not become power, in the sense of the living of life in form, until there is the response thereto in the negative aspect of the form. It is this pulsation between the positive aspect and the negative aspect that provides the current of life. If there be the positive outflowing and then an inadequate, weak, uncertain response in return, there is weakness, there is illness, and the life forces do not manifest as power in living. Anything which inhibits the response pattern to the positive pulsations inhibits the expression of life in the form. The forms through which the pulsing rhythms move extend from the single cell to the solar system and on beyond, and we are in between.

There is a great lesson to be learned by those who are wise, in the fact that humanity after twenty thousand years of the fallen state still suffers as it does. The positive pulsations in radiation from God the Center have been rhythmic and certain in all their cycles, large and small, through all these centuries, through all the millennia, but God, with all of His power, could not force humanity to receive and respond adequately. There has been some receiving and a little response or the body of mankind would have perished from the face of the earth, but it has been inadequate receiving, an inadequate response. In desperation human beings would let a little more of the response appear, do a little more receiving, and then again become self-sufficient, self-satisfied, arrogant, self-willed and self-active at a level which was not more than a tenth of what could have been, and in season must be. Man accepted a level, above which he has refused thus far to move, because he has not accepted the pulsing rhythms of being in the working of the Law through his own form, and he has contented himself with barely existing instead of opening to that which is, and permitting himself to know the resurrection and the life by which he might share the full strong rhythms of the heartbeat of the Body of God.

YouTube Audio

We realize that the response factor in the Body of God, in the Being of God, belongs to Mother God; the positive radiation factor belongs to Father God; and the pulsations between provide the field of being, the field of living, the field of attainment, achievement, fulfilment, the realm of creation. We realize that we cannot comprehend that which we do not allow to manifest within ourselves in some way. We cannot comprehend anything of any level which is not allowed expression through ourselves. It must appear through form on earth. We have as the body of humanity had that uneasiness, that insecurity, that restlessness, which gave evidence of the absence of Mother God. We have perceived something of the pulsing, positive expression of Being from God but we have allowed so little of the vigorous response thereto to appear in our lives that we could not see or know here on earth that which would have given this realm of creation the spirit and the nature of home, the true expression and manifestation of Mother God. If we are to share in the full, free rhythms of life, we must let the cleansing take place without allowing this dominant need to become the dominant factor in consciousness, for that is where human beings fail.

You who have functioned as servers know full well how it is that human beings allow their consciousness to be so filled with their aches and their pains, their needs and their difficulties, the things they think they do not have, that they have no means of allowing the positive expression of being, which they cannot yet see, have true control in their lives. There is in the sense of the form, the outer evidence, the dominant need for the healing, for the cleansing, for the correction of the ill conditions, but if that dominant need is permitted to become the dominant aspect in consciousness, the healing, the cleansing, cannot take place. This that is the dominant need in the outer form must be relinquished to the control point in an attitude of trust and faith, so that even though it is there, as far as the consciousness of the individual is concerned it becomes a secondary factor. The need for the centering in God, the need for the fulfilment of the whole, the need for rising above all personal and petty limitations, must become the dominant factor in consciousness, otherwise the human capacities of being are not permitted to share and make manifest in form, where they can be perceived, seen and known and experienced, the positive pulsations of God Being by which this need may be cleared. To convince human beings of this one point is the most difficult thing in our whole ministry. The human vision sees the need, is centered there, and the human consciousness becomes so filled with that that it is not aware, and has no means of becoming aware, of anything else. So the ill condition continues and worsens until the form is lost. But recognizing the need for cleansing, or healing, or growth, or development, or fulfilment, for all the things which we recognize as being necessary, seeing them and acknowledging the need, we must let them become completely and utterly secondary.

Now if we deny the need when it is present and try to function from the standpoint of the positive God Being we will fail. We must acknowledge this need. If by reason of human pride we shut our eyes to it, if by reason of concepts of human self-sufficiency we deem ourselves to be sufficient and adequate and we say, “I am not going to let all of these needs bother me; I am going to function from the standpoint of positive God,” what happens? The same old thing that has worked out in human history in various forms over and over again. We have accomplished nothing. We have not risen above the ceiling under which man has been struggling with his ten percent or less of fulfilment. We must see these needs, we must face them, we must accept them, we must acknowledge them. If we try to deny them or imagine that they are not present, or refuse to face them by reason of human pride, we fail. We must face them, we must acknowledge them, we must recognize them, but having done so, we must let them take the secondary position, not the dominant position. Having so acknowledged, we must then set these needs aside, as it were, and let our whole consciousness become centered in that which is dominant—not even our personal need for salvation. If the sense of a personal need of salvation remains dominant, that person remains damned. We must face the need, we must acknowledge it, accept it, we must not in any sense deny it, but having reached that point, we must then take the next step and let our concern for development, progress, personal fulfilment in any way, shape or form, with respect to salvation or fulfilment in any degree or realm, become completely secondary, completely so in relationship to our centering and response for the benefit of the whole, for the fulfilment in any place or time or way by reason of the positive radiation from God, from center, from core, from nucleus, from whatever we wish to say that represents the positive elements of being in action. Then the human mind will not be trying to direct and control the uses of the positive outflow; for as long as the mind, seeing the need, attempts to control and use the positive outflow, for good causes surely, that person is defeated by his own function.

You say, “I accept the positive current from God"; but you want to determine how it shall be used, what shall be fulfilled in yourself or in another, when and how; and you will fail. This is the breakdown; for human beings have been through the centuries refusing to let the will of God be done in earth as it is in heaven. Having acknowledged the need on earth and seen the condition for what it is, faced the issues honestly and squarely, we then yield to the positive outflow, unconcerned as to whether the fulfilment comes in someone over there, in the clearing of that condition first, in whatever manner whatsoever, through whom, when or how--not demanding one thing for ourselves, not requiring one speck from the standpoint of position or fulfilment or healing, not requiring anything for ourselves but actually rejoicing, in a completely selfless joy, in the response and the outworking, the fulfilment, the manifestation out here, anywhere, at any time, under any circumstances, through any person. If when there begins to be a fulfilment in some person over here we rejoice, then we share; but if we say, “Such and such a person is being put ahead. Such and such a person is receiving such a blessing. I ought to have that blessing. I am hurt,” on the basis of human reaction and pride we stiffen up and cease yielding to the positive power. Then the breach gets wider and wider and wider, and that person who is suffering from human pride becomes more and more meaningless, until he either wakes up and responds anew or passes from the scene of things.

These pulsations are here and we have to learn to recognize and work on the basis of the pulsations. When there is the responding inflow to God the human being tends to remain rigid, unresponsive, and he says in that condition, “I want to feel the positive power of God. I am trying so hard to feel the positive power of God and I can't feel it,” and he passes by the inflowing. And then the cycle of God, the season of God for the outflowing from God comes, and he has this positive pattern—he has failed to yield in the pulsation—and he is pushed a little further away, and a little further away. Two positives repel each other. And the cycle works and the cleansing continues. If we insist on the right to be foreign objects in the body of the amoeba we will be pushed right out sooner or later. This pulsation, whether its rhythm is one second or one year, depending upon the cycle, is beside the point. That pulsing rhythm is there, in some places moving at a very high rate, in others a long, slow pulsation. We might say it takes twenty-four hours for the double cycle of the pulsation to work out in relationship to the tides of the sea. There is the stronger one and the lesser one every twelve hours, but the full cycle, the double pulsation, twenty-four hours. Now if man became rambunctious and said, “These tides ought to run every twenty-four minutes. I don't see why God didn't make them run every twenty-four minutes. I want it that way,” we would say, “How foolish can man be?” The tide is here, this is the rhythm, let us work with it. That is what is meant by working with the Law, that is to say working in and with the pulsations of the Law; not according to the seasons and the times of man's self-determination, but according to the seasons and the times and the cycles of the pulsation as God has already established it.

If we try to change it we may say, “Oh I am trying to apply the One Law,” but it will amount to nothing. You are not going to change the pulsing seasons of God's ordaining. We either accept that and work with it or we fail, struggle as the human being may—and we have twenty thousand years back of us, six or seven thousand years of recorded history full of the evidence that it does not pay to ignore the One Law. But in what way do we ignore the One Law? We ignore it in the patterns of its manifestation through the pulsing cycles of its expression. Work with the Law. Do not try to set the Law up yourself as if you were God. That is what caused the fall in the first place. You are going to be positive, you are going to use the One Law, you are going to initiate the positive pulsations and expect the negative response to appear? You are going to do it? You are going to be as God? It will not work.

The pulsations are already established. They are already here with respect to every little cycle and every big one. All we have to do is to perceive them and coordinate with them and then we are working with the Law. But if we ignore those pulsations and try to establish our own rhythms we are trying to be as God and we will surely fail. But if we will accept the pulsations that are, little or large, and work with them, then we will be sharing in and with God the expression of God Being, and the proper cycle of response to the positive radiation of Father God will appear through us and we will begin to know Mother God. And knowing Mother God, we will begin to be at home on earth where God has placed us.

So it is that the Kingdom comes. So it is that all fulfilments are possible. Anything that disregards these already established pulsations, which is to say, the control factors, the Kingdom factors—the Kingdom of heaven that is at hand is what? The pulsing rhythms of the operation of the Law in all the cycles of being and creation all around us. We conform with them and we know what it is to share God's creative work. We ignore them, and seek to establish our own, and we fail. It is the Law, and no man can alter or change it. Man can reject it and refuse to work with it and destroy himself. Each must make his own choice. But these pulsing rhythms of being are present everywhere, and we have the responsibility of receiving from God the positive radiation, of responding thereto, and doing what?—and giving it back to God. When children play ball—two little ones playing toss, shall we say—one throws the ball and the other is supposed to return it. If the one who receives it takes it and walks off with it, no ball game. God tosses the ball to you. You receive it and don't toss it back, you walk off with it; you are going to do something, something big; but no ball game, just like that. Or perhaps God tosses it to you and you don't even catch it; you just let it go on by, you ignore it, and you say, “When is God going to throw me the ball? I will stand here. I will be patient. I will keep my eyes shut so I never see God throw it, but I will wait.”

We must be alert. We must begin to perceive, to sense, to feel and to know the pulsations from God and to work with them. That is the secret of life, the secret of fulfilment, and as we feel it coming from God, filling us, do we say, “Well now I am beginning to feel something. I am surely going to have to use this”? What are you going to do with it? Like self-active Peter did so long ago, go out and start using? Or are you going to hold steady and let it fill your being and thrill your being, until you cannot contain it any longer and give it back to God, and then let it come? It begins to appear and fills, becomes higher and higher, until you are filled, and then it goes over the top and back to God. Over and over again, in every little cycle, in every big one, you receive; but you cannot respond in the sense of true expression the minute you begin to receive. You have to let yourself be filled, and then there is the overflow. And what do you do with it? You try to use it here? You try to do that with it? Or do you give it back to God, let it flow back?—receiving and responding. What is responding? Responding is just receiving on an open, yielded pattern until, being filled, you reach the absolute limit of your capacity to receive and you give it back to God—the ebb and the flow, the pulsing working of the Law. And you accept the cycles. You do not try to change them, and you work with them. You do not cut yourself off by human pride or self-activity.

You let the will of God be done in earth as it is in heaven, and you acknowledge the reality that “Thine is the kingdom.” Well where is the Kingdom? Your body, your whole being, with all of its capacities. And “Thine is the power” that fills the Kingdom until it can contain no more. And then, “Thine is the glory,” the wonder and the beauty of the return of that to God. And you have become a part of the ebb and the flow, the pulsation of Life, and in it all things work together to perfection, because those who are in it love and serve the Lord.

© Emissaries of Divine Light