J e h o v a h
Deep Feeling
Martin Cecil January 27, 1960
In the 24th chapter of Matthew there is this familiar verse: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)” Then the following verses indicate what sort of action should be taken.
“When ye therefore shall see the abomination of desolation.” The emphasis is on the word “see.” The abomination of desolation, spoken of by Daniel the prophet, is standing in the holy place but most people are not aware of it. It is essential that we do become aware of it. First of all, there is no sense in deluding ourselves, no sense in trying to imagine that everything is just wonderful when it is not. It is vitally important that the individual should reach a point where he is capable of looking at the abomination of desolation within himself. It is there. We have used the symbolical term “looking into the jade stone,” the jade stone representing the means by which the individual may become aware of what is actually within himself as a human being. Because of the nature of that which is present it takes some considerable time for a person to be brought to the point where he is not only willing but able to look. It could be disastrous for a person to look too soon; there are, however, protective mechanisms built into human beings which have very successfully kept human beings from looking too closely.
We remember that it is stated somewhere in the Bible, “The Lord looketh on the heart.” In other words God sees what is in human hearts. Human beings do not see what is in their own hearts. We recognize the importance of beginning to share the vision from the Divine standpoint, the importance of beginning to see things as God sees them. God's vision in this regard is very different from human vision. Human vision does not see very deeply and is incapable, actually, of looking into the jade stone, of coming to the point of really seeing what is present in fallen human hearts. Yet until that point is reached where there may be a clear recognition in this regard the individual cannot be made free. The extent to which a person has looked, or is looking within his own heart, and seeing what is actually there, reveals the extent to which the individual is sharing Divine vision.
Most people are inclined to think of Divine vision as seeing something altogether marvelous and wonderful—heavenly things everywhere. That aspect of the matter is true too, but God is not blind. God does not delude Himself into imagining that something is nice when it is not. He sees with honest vision. He sees whatever the facts are. If we are to share Divine vision we will likewise become aware of such things. I have spoken of this before: the more of heavenly things the individual is capable of seeing, the more of the corrupt things the individual is capable of seeing. But if he is capable of seeing heavenly things truly—not deluding himself in imagination but actually seeing them—when he observes the corrupt things, they do not have any effect upon him, they do not disturb, they do not establish control over him. To reach this point, however, a person must have established an adequate pattern of identity with his own Divine nature and consequently have looked and seen what was within himself.
You cannot successfully see what is in anyone else until you have first seen what is in yourself, because what is in yourself will, if it has not yet been seen by you, color your vision of everything you look at and you will see in others, by and large, a reflection of the things that are in yourself. To reach a point where it is possible to deal with other people, to serve them, to assist them along the way, it is absolutely necessary to be able to look into their hearts and see what is there without being in the least disturbed by whatever may be there. As long as there is any reaction of judgment it is evident that the individual does not actually see what is there. His judgment will blind him. Of course as long as there is a reaction of revulsion the individual is in no position to serve that person. Once one has really looked at what is within oneself as a human being, and been able to do it without any reaction of revulsion, then there will not be very much in anyone else that will be capable of causing that reaction.
Human beings, having been involved with the corruption of the fallen state for twenty thousand years, are not very angelic creatures. We might just as well face the fact, because if we are going to grow, if we are going to move toward becoming what we are supposed to be, if we are going to rise up out of the consciousness of the body to the high level of the spiritual consciousness, we are going to see some pretty awful things—not so much in relationship to other people, although that will come too in season, but with respect to ourselves. You may say, “Well, aren't we supposed to think upon the things that are lovely and beautiful and of good report?” Yes, we are supposed to give attention to those things, that we may begin to rise up in consciousness; but if we actually do begin to rise up in consciousness, so that we look at things from a higher level on the mountainside, we see what is below us, and it is necessary to take a look at it sooner or later. The human tendency is to skirt around it. Of course that is all right, perhaps, for a while; a person is not yet really in position to see what is there. He may become aware of little bits and pieces, so to speak, round about, but he does not reach the point yet of really looking right into the middle. As I say, he could not take it. That was the story about the jade stone, was it not? The individual would approach a little bit, just glance at it out of the corner of his eye and look away quickly. Gradually he would draw a little closer and look a little deeper, until finally he was in position to look right down in and actually see what was there without flinching. Why would a person not flinch? Because he no longer identifies himself with what he sees in the jade stone. If he is capable of looking deep down in he has identified himself with his own Divine nature. That is what he is, and what he is looking at is not what he is, so it does not bother him. But it takes a while to reach that point. It takes a great deal of honesty.
One of the tendencies, while the individual is drawing closer, is to try to include others in relationship to that which it is necessary to observe within himself. He tries to say, “Well it's not all my fault!”, or “I'm not entirely to blame. So-and-so over there isn't so good either.” That is a method commonly used to skirt around the necessity of really looking at oneself, because when a person really takes an honest look in the jade stone, he recognizes that he is simply facing himself. He cannot face anyone else in that way. All that is required is that he should face himself and acknowledge what is there without diverting the attention to one side a little bit, so that the individual says, “Well, I know there is something that is not so very good there, but then look at so-and-so over in the other place!” It is absolutely essential that a person should reach a point where there is no longer any subjection to that slippery sort of an attitude that holds just a little bit of judgment with respect to someone else. That person has never yet really faced himself, never yet really seen what is there, because if he really does see actually what is there he will not be inclined to try and pin anything on anyone else. There will be plenty right there. We know how it seems to be a more or less automatic reaction of people to blame somebody else. It starts in early childhood, does it not, and becomes a more or less fixed habit, the purpose being to keep from the necessity of looking at oneself. And yet that point must come somewhere, so that the individual is in position to see the abomination of desolation which stands in the holy place.
There are a number of places in the Bible where this process is described. There is indication that the human state of “comeliness” turns to corruption. In other words all that the individual thought was pretty good about himself is seen for what it actually is. When the human state begins to be put alongside the Divine state the best of the human state is utterly corrupt, not fit to be compared at all. And it is necessary that there should be the ability to look into the jade stone, each one for him- or herself, because until it is done it is impossible to be of much help to anyone else; the tendency to judgment, the tendency to reactions of revulsion, will still be present.
In a recent service I spoke of the manner in which you at times have put up your defenses. Why would you wish to put up defenses in relationship to anything that I might offer? I think that you have had long enough experience to know that I am not interested in destroying you. My concern is with building something. Why would it be that there would be a tendency to feel it necessary to erect defenses? I think if you are honest you will recognize that that is so, or has been so. One of the patterns of defense relates to the process of translating the things that are said as being applicable to someone else. They say that one of the best forms of defense is offense, so “Let's pin it on someone else!” But there are many subtle ways of defensiveness which are used to prevent the individual from being greatly moved inside. Of course the defensiveness in the final analysis is the endeavor to keep from looking into the jade stone.
There is a peculiar sort of a paradox here, because the responding one will claim that he wishes to serve God, he wishes to grow, he wishes to rise up in consciousness, he wishes to see more, to be capable of functioning more effectively in life, but at the same time there is the realization, conscious or subconscious, that if he does so he is going to see some things that are not so pleasant in himself. On the one hand he wants to grow and on the other hand no, because it might be painful. And so a sort of soft pedal is used, just to dampen things down a little so that there will not be too much intensity of feeling experienced—interest perhaps in looking at things from an intellectual standpoint, learning something, as the individual thinks, adding a few concepts about truth to the already established store, but let's not feel too deeply; it might get out from under control. That is a good excuse! Of course we would acknowledge that feelings do get out from under control sometimes—usually the wrong kind of feelings. And even in relationship to what are supposed to be the things of God feelings get out from under control and people do foolish things—letting the feelings go without any control pattern having been established, without the truth being present.
But nevertheless, the intensity of feeling, when it is under the right control, determines the measure of the release of the spirit of God. We cannot suppress our feelings and really grow very much. Insofar as our experience is concerned there have been times when there has been a more intense current of feeling moving in a service, for instance. I do not think that under those circumstances you have ever found that things were getting out from under control. I am here to maintain the control. What are you afraid of? This does not mean that human beings are supposed to go off half-cocked, as it is put sometimes, but to begin to lower their defenses a little so that feelings can begin to come into play. In our service last Sunday evening I engendered a current which carried a certain impact from the standpoint of feeling for those who let down their defenses a little, or for those in relationship to whom I was able to get behind their defenses.
There is this vital necessity of looking in the jade stone. When you first look, perhaps you are going to be uncomfortable; it is going to produce a storm perhaps. But until a person really looks—really reaches a point where he has the courage to look, and to feel, in relationship to that which he sees, utterly repentant—he cannot receive forgiveness. It is not that there is any desire on anyone's part to push a person down into the pit, but unless there is an honest facing of what is present, so that the individual does feel deeply about it from the standpoint of repentance, there isn't any forgiveness and there isn't any change actually. Nothing has been achieved. I have spoken about the necessity of hitting the things that are wrong, and of cooperating with me in the process so that you do not in any sense defend them on any basis whatsoever. You do not say, “Well, I see something wrong in someone else! Why don't you hit that?” Oh but I am, wherever I am allowed to do so. I must be invited to do so. I cannot do it arbitrarily.
As we do move upward, emerging out of the body consciousness to the higher level of spiritual consciousness, we begin to come apart from the body consciousness so that we can look at it and we can see what is there. As long as we are involved in it we do not see what is there. We may imagine some things, but we do not really see. It is not until one rises up on the mountainside that one gets a good view of the valley. As long as you are down in the valley you do not see very much; the trees are all around you. But as you begin to rise up you can see more. As you begin to emerge out of the fallen human consciousness to a higher level of spiritual consciousness you can look at that which you are leaving and you can see what is in it. You don't pretend about it, and you are willing to acknowledge and admit what is there, as you see it, and it is cause for repentance.
All too many people imagine that they have to wake up one day to the fact that they are sinners and repent because they become aware of the fact that they are sinners, and that that is all that is necessary—then they can be forgiven! But they do not really know what it is that made them sinners, why they are sinners, what the sinner state is. They have not seen it yet. They have merely woken up to the fact that it is present. But for it to pass away the individual must emerge from it. If he is still identified with it he cannot be separated from it, and when he begins to emerge from it the evidence of his emergence from it is in his recognition of what is in that state within himself. If he doesn't recognize what is within himself in that regard he has not emerged from that state, and all the groveling in the dust will not accomplish anything. It is not God's desire that anyone should grovel in the dust, but that those who are willing to repent should emerge out of the state, receiving forgiveness.
Most people never do anything until they are shocked into it. It is an unfortunate thing, isn't it? Unfortunate for all concerned, because that is a painful business. And the individual is not inclined to let down his defenses until something really shatters them. It could be so much easier, so much more pleasant a process, if the responding one would open up in feeling and let feeling intensify on the basis of that which is being provided, coming down from God out of heaven. These are vital things. How much were you really shocked by what I said on Sunday evening? How much real effect did it have upon you? How much did it slide off you? How much did it actually penetrate into you? According to your response so is it established. According to the extent of the defenses so is the penetration.
The abomination of desolation! Complacency is one of the most deadly states in which a person can indulge. Some people indulge in complacency, deluding themselves that it is tranquility. They are not the same thing at all. Complacency is known when the individual suppresses feeling. Growth, change, the achievement of anything from the standpoint of either constructive or destructive outworkings, is on the basis of the intensity of feeling. That is obviously so from the standpoint of destructive things, isn't it? Things can be really destroyed in short order if a person becomes subject to ill feeling. If a person gives body to a devil, then there is destructiveness—creativeness in reverse. The more intense the feeling, the more violent the reaction, the more destructive it is. By the same token, we recognize that the creative purposes of God are incapable of achievement without intensity of feeling. Something must really stir a person. Of course that something is the spirit of God, if the individual will let it be so—the spirit of God in action. But there must be openness of heart toward it, for it does not impose itself on anyone. It is present with every individual, but it is meaningless until the feelings begin to be open toward it and consequently stirred by it, and the individual lets his or her defenses down so that there may really begin to be a deep current of feeling with respect to the purposes of God and the Divine fulfilment, permitting God to be in action on earth.
God in action on earth is spoken of in the Old Testament as Jehovah. That of course is not the name actually. “Jehovah” is just an English translation of something, and it is not right at all. But that which is indicated by Jehovah we know as God in action on earth. It is not enough to know the Lord God Almighty, as many people do. It is necessary that He should be known by His name Jehovah, because that indicates that He is in action on earth—in action through the human form, the spirit of God finding release on earth through the human form; not fettered and limited by the defenses that human beings erect or by the distorted patterns which they insist the spirit of God should work through, but a completely open and unhindered thing wherein the control of the spirit of truth allows that which is released of the power of God to be constructive.
Because the disciples were not adequately moved by the spirit within our Master's words, particularly when He spoke to them in the Upper Room shortly before His arrest, they by their failure, by their action, were responsible for destroying Him. We could say that it was a sin of omission. They did not realize what they were doing, but the fact of the matter was that because they did not allow themselves to be stirred so that the limiting, inhibiting factors were broken and the spirit of God might work through them, when the crisis point was reached there was no power—God was not in action on earth. Oh yes, through our Master Himself, as one individual, but not on the basis of a control pattern which could achieve anything in the world.
The name Jehovah is interesting. Actually we can see something here with respect to the free, unfettered working of the spirit of God. In the true name of God in action on earth there are no consonants—it is all vowels. If you will examine the method that is used in human speech you will find that the vowel portrays the spirit; it is not contained, or limited, by anything. It is only when we begin to use consonants that a specific form begins to be taken—the spirit begins to be constricted by an external pattern. Jehovah—well the way that is said, there are consonants. Even in the languages which are used by human beings, very often the j is not pronounced in the way which we use in English. J requires the contact of various portions of the speaking mechanism, as do all of the consonants; but if we translate the j into the sound i [ee] we have a beginning point for the expression of all the vowels: i [ee], the starting point; e [eh] (it begins to move back): i [ee] - e [eh] - o [oh] - u [oo] - a [ah]—five vowels.
That still does not give you the true name of God in action on earth but it may convey something to your consciousness in relationship to the free movement of the spirit of God unfettered by any consonants. It is one sound but an unfettered sound, and until there is that unfettered sound manifesting through the human being, God is not in action on earth and what comes out will be something like Jehovah, a harsh and rather unpleasant word. There is nothing very appealing about it to me. Jehovah, a human invention. It is not the real thing at all. It is not anything like the real thing. Perhaps it is just as well that it is the way it is, so that there is no desecration of that which is really holy, just in the same way that we may recognize the word Jesus is not our Master's name. So the use of that word in all the ways that it has been used has not desecrated very much. Of course human beings are living in a state of desecration anyway.
The movement of the spirit of God through human beings must be free and unfettered. What is it that permits freedom? The truth, is it not? The truth. Not human concepts about the truth, not what the human mind thinks about it, not all that the human mind has gathered in the way of knowledge; that has never made anyone free. It keeps binding human beings more tightly in bondage. The great increase of knowledge in the world today has bound human beings much more tightly than when they did not have so much. They are bound by their own concepts, by their own devices. So it is not what the human mind thinks it knows. It is not the corruption that is present in the human fallen consciousness that is of value. The truth is higher. The truth is higher than man is. “And ye shall know the truth, and the truth shall make you free.” The truth makes man free. Not man trying to manipulate what he thinks the truth to be, in an endeavor to make himself free. That does not work. It is when man yields to the truth that he is made free, so that he begins to be governed by the truth. By what truth? By the truth of his own being. Not by his concepts about something, but by the actual truth of his own being, that which he is from the Divine standpoint. He must be governed by that, he must be identified with that, if he is to be made free. When he begins to be identified with that he begins to be able to see things Divine, the things of God, to understand something of the Divine Design, the purposes of God, the Plan of God. At the same time he sees the corruption, first of all, that was in his own body consciousness; then, letting that be cleared, he begins to be in position to see into that which is present in another. “Man, know thyself”—that is the first step. A person cannot know anyone else until he knows himself.
So it is the truth that makes man free. The truth of your being, that which you are, Divinely created, is what makes you free. And it is by reason of that that there may be the unfettered expression of the spirit of God through you. That unfettered expression brings intensified feeling when the individual stops trying to protect himself from God. i e o u a [ee eh oh oo ah]. Does that cause you to feel anything, or is it just like any other sound? There is something waiting to be felt and known. “It is your Father's good pleasure to give you the kingdom,” but you need to be in position to receive it. You need to be willing to be deeply moved in feeling, not with any sense of losing control, but, recognizing the fact of control present with you and in you, so that feeling your comeliness in the human sense turn to corruption, seeing the abomination of desolation which has stood in your holy place, you may stand at the high point of spiritual consciousness acknowledging the fact, feeling very deeply about it but not groveling in the dust—with no desire to blame anyone or to try to include anyone else in relationship to that which is present in yourself; reaching a point of absolute honesty, in other words. You are not trying to slip out from anything but are facing the thing as it is, without regard to anyone else, and are willing to acknowledge it on that basis. Then you can come clear from it. But as long as there is any feeling of connecting it up with someone else you are bound.
Until a person faces himself, for himself alone, he has not yet faced himself. I do not care what seeming justification there may be. Those justifications can bind the individual in hell as long as he will let them, but finally the abomination of desolation must be seen in one's own holy place, because you cannot really see it in anyone else's until you have seen it in your own. It is utterly futile to judge somebody else. Then, standing where you are supposed to stand, the holy place is seen to be pure. It is no longer where you were before. It is at the level of the spiritual consciousness where the corruption is not. And you stand there, letting the spirit of repentance be offered to the Lord so that that forgiveness which permits the power of God to cleanse away the corruption may begin to work, that the consciousness of your body may become pure, may become a fitting instrument for the use of the One who has been known as Jehovah, that through you the power of God may work to achieve the purposes of God, unhindered, uncolored, undistorted.
© emissaries of divine light
The Central Secret Of Being
Je - ho - vah — Je - su
Uranda May 27, 1953 Class
“And God spake unto Moses, and said unto him, I am the Lord.” If Moses had not heard that statement, “I am the Lord,” he would not have been willing to participate in the cycles of outworking by which something of a nucleus power center might be developed, to which others could respond. But it has to all be unified in the pattern or body of Center if it is to have meaning. There is no other way. Then the individual is not developing himself; he is not concerned about self-development. He is concerned about serving the Lord. He is concerned about keeping centered and responding and letting himself have a chance to grow into that which he ought to be, but self-development is out, always. So we have the recognition of the basic principles wherein the human being hears the word, “I am the Lord,” and if He is the Lord, then the human being simply has to yield and let the Lord’s will be done on earth as it is in heaven. “And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH [Yehovah] was I not known to them.”
Here we touch the vibrational factors of the sacred name of God. He had been known before that to Moses’ forebears as God Almighty, and human beings down through the centuries and millennia have known Him as God Almighty. The Indians in this country called Him the Great Spirit, or the Great Father; and in all parts of the world, regardless of so-called Christianity, wherever there was any real pattern of intelligence, as in the realm of the aborigines of Australia, for instance, there was something of a recognition of an Almighty. So man has known God as God Almighty all through the period of man's fall. The human beings who consider themselves to be Christians know Him as God Almighty; the human beings who classify themselves as Mohammedans know Him as God Almighty—they may say Allah, but it means God; it is the same thing exactly, God Almighty. All kinds of people in all kinds of places where there is any recognition of God at all—they know Him as God Almighty, no matter what the particularized concept of Him may be. So there isn’t any shortage on earth of the recognition of God as God Almighty; and yet man has not received the manifestation of power. Man has received certain blessings into manifestation in relationship to himself, yes; but he has not allowed the manifestation of power by which the patterns of being, life expression, might be changed. And here we begin to see the revelation of God in action on earth. “By my name of God Almighty I was known to them, but by my name JEHOVAH [Yehovah] was I not known to them.” The expression I have given for the enunciation of this particular word or name is not as you will come to understand it. It is an introductory step, not a final step; the process by which you can begin to sense the spirit within the word, so that step by step you may come to have the deeper realization of the true significance. But our key, remember, is that this name signified Deity, or God, in action on earth. There must be a manifestation of God.
Now when we go on and study this story of Moses, what do we find? That through Moses and Aaron there was a manifestation of the power of God actually working, that there were certain elders and certain responding ones in the children of Israel who allowed the development of the basic control pattern, and that there was through these men an actual manifestation of God in action on earth. Once we begin to realize the significance of this, we recognize that everything that the Master taught, and exemplified, and did, was actually to reveal the significance of this name. And He talked about doing the works, the manifestation of the power which would do the works. He likewise was a revelation of Jehovah. Likewise He taught the principles that were involved in the process by which man might begin to share the reality of this name, for Jehovah is not in heaven. The centering of Jehovah is in heaven, but Jehovah is not in heaven. And the only way Jehovah can be anywhere is by the manifestation of Deity through man on earth. There was the manifestation through our Lord and King when He Himself was on earth in the body that was called Jesus—and there was Jehovah. There was the manifestation through Moses, and it was Jehovah. There was the manifestation of power through certain of the other prophets back along the line, but not adequate or complete; little points of manifestation. But Jehovah is God in action through man on earth.
You look back along the line of your own experience. What have you received from God that did not manifest through human beings, through some human form? What have you received from God, at any time, under any circumstance, which did not manifest by reason of some human form? You may say, “Well I've received some blessings from the animal kingdom and from the vegetable kingdom, and so on.” Yes, but how did they become blessings to you, even then? Was there no relationship of those blessings to any human form? Not even your own? No, there is absolutely no such thing as the manifestation of the blessings of God on earth to man except in relationship to man, through man, through some human form. Whatever of God has ever reached you, even your own life force, manifests to you because of your human form, and without that human form you, whatever you think yourself to be, would not be able to talk, or speak, or express anything whatsoever on earth. So everything, without any exception, that has come to you as a blessing from God has appeared through some human form. Sometimes the human form did not realize it perhaps, sometimes it was an inadequate instrument, but something of blessing did accrue. But once we begin to see this the way God intends us to see it, we begin to recognize that you have a responsibility of being a human form in the body of Center, by which the blessings of God may be made manifest on earth—you begin to be a part of Jehovah.
We could note the particular nature of this name, Jehovah. Je - ho - vah: three distinct syllables, three syllables signifying the manifestation of the Trinity. We use the word Jesus as the name of the body of the One who was the Center of Deity at that time, and is now. But what other pronunciations are you aware of with respect to the word Jesus? What about certain songs, for instance? Kathy? “Jesu [Yehsoo].” Jesu: that is my point. You have all heard the song. That is my point. Je. Je. A person doesn't even realize the significance of the word Jesus when he says Jesus, unless he is using it out of consideration of his hearers in order to maintain a meeting point of consciousness. But Jesus is not the right way to say it, and doesn't carry the vibrational significance. The word or name Jesus does not give those who use it in prayer or meditation a vibrational contact factor in relationship to God. Consider all the millions of people who use the word every day, and where is the manifestation of power? The name did not provide them with a vibrational contact with the reservoir of power of the creative field. It remained a vacuum. It did not work—just words that were spoken and had no force back of them. Jesu—that again is an intermediate step, not the final. It is an intermediate step but sufficient for the moment. Jehovah [Yehovah]. We begin to enter into the vibrational contact. Let me demonstrate. We say Jesus. You may have a certain appreciation for the word and it may produce some answering chord within you, but let go to vibrational factors. Je - su. Je - su.
To the degree that you are attuned to the Divine Source you can tell the difference, something that must be recognized in spirit, the spirit of the word and not the letter only—for the letter killeth. So we have the three syllables in this name. The first suggests the Essence of Center, the manifestation of God on earth, the Je, whether in Jehovah or Jesu, the Je in both cases signifying exactly the same thing—in both the Old and the New Testaments, the same thing exactly. Next we see ho, the centering in the creative field, the Centering in Deity. And then the steps of manifestation in relationship to consciousness and body, individually and collectively—vah. Anyone who does not have some understanding of the Mother Tongue could study this word for a lifetime and never gain the significance of it, never figure it out. It carries symbolical meanings, hidden meanings, because man has found some way to desecrate and spoil everything that God has expressed to reveal Himself. Man has even desecrated and spoiled himself, and if he would do that, he would not hesitate to desecrate and spoil other symbols utilized in relationship to the revelation of Deity, and the means by which Deity may come into the field of action in power on earth—ho. The Je goes back to the Motherland too. The whole word derives from the Motherland Tongue, the Tongue that man lost at what is pictured in the Bible as the tower of Babel
But now, with respect to the Mother Tongue, perhaps I should remind you that it utilized somewhat different or higher principles than we have in any language in use on earth today, the dependence upon the vibrational factors released by the speaker or comprehended by the hearer—in other words the feeling factors. No word in the Motherland Tongue could be set down and defined as Webster undertook to do with the English language. It could not be done. It did not need to be done in the first place, but it could not be done. There could be an outline of certain significant keys in relationship to the proper use of the word, but words were fundamentally channels for the release of vibratory factors which had to be internally perceived. “The letter killeth, but the spirit giveth life.” So words, within the scope to which they were used, were channels for the interplay of vibratory factors which were perceived heart to heart. It entered into the field of what we would classify, using a very limited term, as mind reading. Actually it was not mind reading. It was heart exchange. But impure hearts cannot function correctly in this regard in relationship to the Divine Design. It cannot be done. So we see why it was that the language was lost—the tower of Babel. They had to make up new languages in order to convey specific ideas which could be intellectually comprehended. Now the conscious mind or intellect did comprehend with respect to these other things, but you know that so-called mind reading is never conscious mind to conscious mind. It is always heart to heart, or subconscious to subconscious. The proper correlations of conscious and subconscious aspects of mind are necessary if there is going to be any intelligible interchange, any effective interchange.
I have pointed out before that a few words in the Motherland Tongue would convey more than could be said in the same number of paragraphs using the English language. Now you begin to see why; not that the word as such was supposed to convey everything that was conveyed, as we use a word that is completely defined and means such and such a thing according to the dictionary and we use it that way. No. You will have noticed that I use words within the general scope of the dictionary significance but I begin to make them have an essence of meaning that the dictionary does not suggest. Or had you noticed? We begin to convey something beyond the word—that is, the spirit of the word. The spirit of the word fits the outer form of the word of course, but is an exchange heart to heart, not conscious mind to conscious mind direct. It reaches conscious mind, it comes from or is shaped by conscious mind in the speaker and in the hearer; but you have found yourselves, sometimes on the basis of that which was conveyed, mistranslating as it was expressed by my mind and heart in the current to you. You felt it, and sometimes, as it came up into your conscious mind, it got mistranslated into preconceived ideas and did not convey to you what was actually expressed. I think you have all had that experience. The point is, then, that as you have grown you have more and more come to a point where that which is rising up from your heart, or subconscious realm, in the current of our interchange, was reaching the level of your conscious mind without being distorted by mistranslations and the idea that was expressed from me to you was conveyed and comprehended. Not perfectly perhaps, but it is growth.
Sometimes people say to me, “Well I think your services, or your classes, are getting better and better. You're doing a lot better job than you used to do.” I always have to smile. I have always done this good a job. It is not a matter of the difference of my expression. I had to work within the scope of the response patterns afforded me. But it is because you have been going through a process of development—not self-development, because you couldn't develop yourself—but a process of development which appeared naturally and automatically because you let the Law work. And as you developed you found that more and more of that which was conveyed in the spirit of the word was reaching the realm of the consciousness of your mind; so you comprehended and the cycle was complete without suffering a lot of distortion within yourself.
We begin to see that here we have the Central Secret of Being. It was revealed by Jesus Christ on earth, yes, but that is not the first time it was revealed. It was revealed here in the range of the children of Israel, and that was not the first time it was revealed. It had been known on earth long before the first faint beginnings of Egypt, but it had been forgotten. Now the Lord said, “I am the Lord: and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.” And so your stay here is fundamentally, basically, under instruction and training to reach a point where you not only know about but know Jehovah, where you become a part of that Inner Reality made manifest. “I was not known to them” in this sense.
This is the next step up in the revelation of the things of God, the Lord said. Now, as the Lord, we can recognize the Inner Point of Focalization and say, “the Lord,” and it is correct; or “the LORD of Lords,” and it is correct. If we are functioning in limited realms of consciousness we may say, “Jesus Christ” to signify the LORD of Lords, so that people will understand something of what we mean; but fundamentally it is not correct. He said, “I am the vine, ye are the branches.” Are the branches to be separate from the vine? And if they are cut off, do they not wither and die? “I am the vine, ye are the branches.” That is Jesu—the inner and the outer, the blending of heaven and earth. That is the basic significance of Jesu. Jesu: the union of heaven and earth. But here the step was the projection of heaven into earth. Our Master on earth made manifest the reality of the union of heaven and earth. He showed that they were not in actual fact separate. But the beginning of the cycle had to be the projection of heaven into earth. While heaven is not made manifest on earth in the sense of the world body of humanity, there is the necessity of the projection of heaven into earth, and is there going to be any power made manifest on any other basis?
You see that the first part of the cycle with respect to the Master, even in His public ministry, was Jehovah. It came to the point of Jesu, but it was not Jesu at the beginning. Remember, the angel said—it was said just a little before His birth, so that the keys would be clear—“And they shall call his name Jesus.” Well they started calling Him that right as soon as He was born. But He was not that, in the sense of the world; He was in the sense of Himself but not in the sense of the world. So at first it was Jehovah, and it became Jesu. And until there is the projection of heaven into earth we cannot have the manifestation of the oneness of heaven and earth, and that is what we are here for. Not to develop ourselves, or to gain power, or to do something else that we might think we want to do. That is what we are here for: so that man may come to know that heaven and earth are one, and that the things of God shall be projected into the world; for when man was first created and God said, “Let us make man in our image, after our likeness: and let them have dominion over the … earth,” He was creating Jehovah, and before the fall Jehovah ruled on earth. And the restoration of the Divine Estate restores Jehovah to manifest expression and dominion on earth, and you are invited to be a part of the Body, or the form of manifestation, of Jehovah, according to your response, capacity, and proper place in the cosmic scheme of things. And so, blessed ones, this introduces to you the great significance of this Central Secret of Being.
© emissaries of divine light
Kindness
Martin Cecil January 28, 1961
Our Master's revelation of love in action on earth included, of course, the characteristic of kindness. Reading the record as it has come down to us, as we maintain attunement with the spirit of God ourselves, we become aware of that wonderful quality in Him—kindness. And yet, as you also know, He had some pretty hard words to say on occasion. He spoke roughly, very roughly. I suppose those who heard, to whom the words were directed, could have said, from the human standpoint, that they were unkind words; but they were not. They were kind words. They gave an opportunity for those who heard them to awaken to that which was present in themselves. It was apparent that most of those to whom the words were directed did not awaken, and consequently they were incensed and indignant that anyone would speak to them so, and it increased their intent to do away with Him. But the words were in fact spoken in the spirit of love, which includes the quality of kindness. If they did not awaken, He knew very well what would happen. It would not have been kind for Him to leave them in that state, seeing that the opportunity presented itself for Him to do something about it. And not only this, but there were other things in relationship to His ministry as a whole which required that such words should be spoken, that the line of demarcation should be made clear, so that there could be no misunderstanding. And I think, even though the words which have come down to us may not have been actually His words, nevertheless they convey something of what He said, and they certainly convey something of the spirit which was moving through Him at the time they were said.
So we need to remember that kindness may appear to be cruel to those who rebel against the spirit of God. The very moment a person stops rebelling and begins to acknowledge the truth of the words that are spoken, he realizes that they are kind. Such an individual will take the attitude, “How awful it would have been to be left in that state without being made aware of it.” So there are occasions when kindness takes the form of seemingly hard words, or hard actions. Here again, then, we cannot judge by the outer form. If it is the spirit of God in action, then the form will be right. As we find what it means to maintain attunement with the spirit of God we will let that form be brought forth with an understanding of the sense of the fitness of things, regardless of the human mind's tendency to judge.
Now, we are walking on rather delicate ground here, because the self-active mind likes to indulge itself in expression which certainly is anything but kind. If it imagines that it can excuse itself for such expression on the basis of the fact that, “Well I'm just being cruel to be kind,” that keeps the individual concerned moving in the direction of perdition. There must first be a keen and consistent attunement with the spirit of God, and an awareness of it. There cannot be that attunement if the individual is subject to his or her own emotions. There must be a clear pattern in that regard. But when there is the attunement, when the spirit is allowed to take its right form according to the need of the moment, and that need of the moment calls forth something that is seemingly hard, a current of feeling will be moving through that expression. That which is brought forth will not be brought forth by reason of the feeling. It will be brought forth by reason of the spirit of God, but it would not be an expression of the spirit of God if there was no feeling moving through it. Always, when there is attunement with the spirit of God, so that that which finds expression through the individual is of the spirit of God, it is accompanied by feeling. It is not a cold, hard, unfeeling thing.
When you read our Master's words you have a very distinct awareness of a strong current of feeling moving through them. He was not just speaking words. There was something really driving home, and that can only be achieved through the intensification of the current of feeling brought forth by the movement of the spirit of God; not brought forth by reaction to the circumstance, and yet to the unknowing there may be something which seems to be the same thing, but it is not.
There are those who have taken the attitude that when our Master drove the moneychangers out of the temple He had lost His temper, and they have tended to glory in that and say, “Well look how human He was!” He was Divine. The divine expression appeared through the human form, but the expression which appeared was not human. When He drove the moneychangers out of the temple there was power in what He did. Presumably they came back in again and got back into business, but for the moment they were certainly aware that something had hit them: the spirit of God in action through human form.
The spirit of God in action through human form generates feeling in human form, so that the words and the acts are filled with feeling. In that case there was certainly a feeling of indignation. There is that which is referred to as “righteous indignation,” and human beings use this as an excuse for their reactions to external circumstances. “Oh,” they say, “but this was unfair, so I had righteous indignation”—a reaction to the unfairness. That is wrong, that is destructive. It is not an evidence of the working of the spirit of God but an evidence of the working of the spirits of this world. When there is the working of the spirit of God there is no loss of control and the individual is perfectly capable, at any moment, of letting the current of feeling settle down. He is not so carried away with it that he cannot stop it.
Control! Control of feeling, use of feeling. That current of feeling may manifest perhaps in different ways, according to the circumstance. I am thinking of this at the moment from the standpoint of that kindness which is the meeting of an issue on a positive basis. We need to learn how to do it, not becoming subject to our feelings and then excusing ourselves and saying, “Oh well, that was the current of the spirit.” We need to be honest. We cannot even approach the subject if we are not honest. Just as our Master had to meet issues during the course of His ministry on a very positive basis, so does that same requirement devolve upon those who follow Him, and we need to see there is kindness in such function when it appears by reason of the working of the spirit of God, taking form through us on that basis. When it takes form through us it takes form in thought, it takes form in feeling, and it takes form in whatever action is necessary. These are all aspects of form for the manifestation of the spirit of God, but the spirit of God must bring forth its own form, and human beings cannot rightly decide that “the spirit of God would act this way in this circumstance, therefore I'm going to react to the circumstance and feel thus and so and become all disturbed,” calling it righteous indignation or something else, which it is not at all in such case. It is not a right thing at all.
There is this aspect of kindness. When we function in true service it is necessary sometimes to be kind in this way. When we do so, we are meeting something at a certain vibratory level—a vibratory level that we have referred to as “coarse.” We spoke of coarse pneumaplasm. There is correct function, from the divine standpoint, at that level of pneumaplasm. There are all kinds of physical substance. It is not all one substance that human beings might classify as being pure in some fashion. We have all kinds of substance, physically speaking, in the world. The pneumaplasm that is generated from protoplasm emerges close to the level, the vibratory level, of the protoplasm, something that we might, using these words to describe it, call coarse, relatively speaking. It is much finer than physical substance but it is still coarse as pneumaplasm.
Pneumaplasm is not generated jumping over all the intervening realms, so that it is immediately fine—up somewhere. There is that which is present at every level—coarse and fine. Human beings in their self-activity have been able to distort the coarse, because they could function at that level. They have, to all intents and purposes, obliterated the finer pneumaplasm insofar as their awareness and function is concerned, and they consequently, in their dealings one with another, in their conversation, in their actions, in their living, are constantly working with this coarse pneumaplasm, distorting it, making it into a worse mess than it was before. And then it comes out into form of feeling, thought, word and deed—a horrible mess in the sight of God.
And yet there is right use for that level of pneumaplasm. It is not going to be eliminated. It is needful. If it was eliminated there would not be anything to connect man with the higher levels of pneumaplasm and, consequently, with God. So, occasionally it is necessary to function at that level. We cannot entirely ignore it; we have to work with it, and when we do so, we may use words and expressions which relate to that level. But here again, let us remember that it is only right when it is the spirit of God in action, taking the form that is fitting under that circumstance.
A Gentle Benediction
Uranda May 21, 1948
Gabilan Ranch Salinas, California
I have a Scripture reading that is a little long, and I do not anticipate commenting on all of it, but it carries some very important points of Truth and it illustrates some of the problems of Ministry which confront us, from John 8:12-59
“Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. Ye judge after the flesh; I judge no man. And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me. Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.
“These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come. Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning. I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. They understood not that he spake to them of the Father.
“Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. As he spake these words, many believed on him. Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed. I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
“They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.
“Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. And I seek not mine own glory: there is one that seeketh and judgeth. Verily, verily, I say unto you, If a man keep my saying, he shall never see death. Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?
“Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. Your father Abraham rejoiced to see my day: and he saw it, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.”
It has seemed, sometimes, as we have moved along the Way, Ministering according to the opportunities that unfold before us, that the progress of our Ministry was slow. It has seemed, sometimes, that we accomplished so little, and, in comparison with that need which we have beheld in the world, the contrast has, at times, tended to discourage; but, when we stop to consider that our Great Master Himself walked upon earth, and that He Himself was able to accomplish so little in comparison with the needs of the world, and that His Words were rejected and scorned, and that the Truth that He spoke was held to be of so little importance, we should, it seems to me, be greatly encouraged—for we are not greater than He.
He said, “If the Son therefore shall make you free, ye shall be free indeed.” That peace of God which passeth all human understanding can come only as we learn to abide in that freedom, that glorious liberty of the Children of God; and as we abide in that peace, and are enfolded in His Love, we are strengthened, and, day by day we find that the strength and wisdom for that day are provided, according to the need, and as we move forward we remember that never has any man lived upon the face of the earth who, by his life and by His Word, has influenced so many millions of people in so many generations as He whom we serve as the LORD of Lords. We recognize that those millions have not accepted His Word in fulness, else they would have been fully free; and yet, they have been influenced. Many have served Him as whole-heartedly as they knew, and they have not lived and served in vain; but we recognize that there is need for still more, that that fulness of Divine freedom should be made manifest in our hearts and minds, and allowed expression into the world—and it is to this end that we gather together, in the Name of our KING. Taking courage in a realization that those who heard Him did not accept or understand the fulness of His Word, and that even those who have thought to follow after Him have still not recognized in fulness that which He sought to convey to the children of men, we abide in peace and continue steadfast in service, knowing that there are those in the world who are responding, knowing that there are tens of thousands who are letting themselves be influenced by His Spirit.
So, gathered together, with one accord in one place, we let the Spirit of His Love flow out in a Gentle Benediction to all who will receive. As we are privileged to share this hour, in the realization of the things of God, we know that as we abide in the things of God, we are never far apart. We know that time and space and distance do not, and cannot, prevent that Oneness of Spirit by which we are privileged to accomplish that whereunto we are called.
The Light of Life is that which He has promised to those who truly follow in the Way, and as, day by day, we let ourselves live that life, we find that it is a life of joy, a life of serenity, a life of assurance, a life that is not encompassed in darkness; for as we walk in the Light, the Way is made plain, and as each step is taken the Lord provides that strength and that wisdom, that ability, whereby we may accomplish that which is necessary. The Master pointed out that He did not undertake to honor Himself, but it was the Father who honored Him. He pointed out that it was not His own Word, nor that He Himself sought to do any deed, but that it was the expression of His Father. So are we called to do likewise, for it is not that we would honor ourselves, but we would not refuse to recognize our Father, and we know that it is He that honoreth us, and as we acknowledge Him, so does He acknowledge us, that His Word may pass through our lips, that His Love may find expression in our lives, that His deeds may be performed as we move along the Way.
So, we give thanks with exceeding great joy that the Way is open, and that the provision of our KING is sure, for we know that the obstacles of the world cannot prevent that fulfilment which is essential to the accomplishment of that Great Plan by which all the children of men are being drawn into that experience of rebirth, whereby they may truly be, and become, the Children of God. Beloved Master, we thank Thee that in our relationships one with another, in our recognition of one another, in our love for one another, we are privileged more deeply day by day to comprehend and understand Thy Love for us, that we may know truly that we are Thy Children, that we may truly acknowledge Thee as our Father which art in Heaven, and we rejoice in the realization that Thy Kingdom is coming and that Thy Will is being done on earth as it is in Heaven; for Thine is the Kingdom and the Power and the Glory forever. Aum-en.
© emissaries of divine light
