Shekinah And Sex — Here I Am Lord
YouTube Audio
Uranda July 8, 1953 Class
We have been studying the basic theme of heavenly magic, or the magic of living, and in that pattern we have been giving consideration to Shekinah. Today, in our pattern of meditation, I would like to carry out at least an aspect of the pattern as we approached it in our earlier class this morning, so that we may as rapidly as possible have the blended picture, at least in outline, in relationship to the patterns of living and serving.
Some little time ago I introduced some of the vibratory factors involved in the names of Deity. [greatcosmicstory.blogspot.com/2020/06/the-central-secret-of-being-je-ho-vah.html] Also, in our patterns of meditation, we have been recognizing more and more the basic reality of the union of heaven and earth, symbolized by marriage. Marriage cannot be considered properly without regard to sex. True marriage is sex. Without sex there cannot be true marriage, the union of heaven and earth. The Master said, “The kingdom of heaven is at hand.” The reality of the positive control of Being is available to man and to mankind, so that as soon as the pattern of mankind has reached a state of being the Bride, the marriage can take place. Individually, we can experience this while we live on earth. Collectively we can experience it, and this collective experience is called the outpouring of the Holy Spirit. It is the reality of worship before God. And we come to know, finally, in the outworkings of the divine design, that the highest form of worship before God that can be known is that which is proper in the intimate relationships of husband and wife.
Now sometimes when I touch upon these things there tends to be a little problem of concern with respect to those who are not married, those who are single. I would like to assure you that there need not be any concern, and that the patterns can, and will, work out in the divine design as we hold steady. And I would like particularly to emphasize the fact that you cannot achieve anything of happiness, or success, or fulfilment, by tending to rush somehow into a pattern of marriage. Marriage, in the legal or technical sense, can be a far cry from heaven. It is all too often a state of hell on earth, a grave in which all hopes and aspirations are buried. So let us not be concerned on this point particularly, at the moment. Gradually I hope to lead you into a deeper, larger understanding of all the factors that are involved, but it must be something that is achieved step by step. And remember this: “Let patience have her perfect work, that ye may be perfect and entire, wanting nothing.” All too often the human being tends to become impatient and impulsive, and to try to work out something, and always it brings sadness and futility. God has been waiting for man to return for twenty thousand years. We can wait a little. We can afford to wait and let the divine plan find fulfilment through us, so that we do not again break the patterns by arbitrarily injecting something into that divine design.
We will recall, some little time ago in meditation—it was, I think, in the class pattern, as well as in the services—I brought to your consciousness, at least those of you who were here, the point of finding a deeper pattern of relationship with the Lord, or with God, the focalization of Deity, as you find the pattern unfolding within yourself. [greatcosmicstory.blogspot.com/2021/02/how-to-meditate_10.html] You do not need to be too much concerned about the clear consciousness of what the Lord is, or who the Lord is, or how the pattern works out, all of the factors that must unfold as we go along. To the degree that you have reached a point where you feel confident and trusting in your attitude toward me, you feel that it is justified, you can let the outer aspects of focalization rest with me and let it move into the higher vibrational factors without too much concern.
However, you will recall that we have used the picture, for instance, as it was at the time of Eli and Samuel. Eli was an old man and he had been a faithful priest and prophet, and the time had come when Samuel, as a young boy, was apprenticed, shall we say, to him, to Eli. He was to live in that environment, to help run errands for Eli and serve in any way that he could; for Samuel was on call day and night. And one night Samuel heard his name called. He thought it was Eli calling, so he went to Eli and asked him what he wanted, and Eli said, “I did not call you. Go back to bed, son.” So Samuel went back to bed on his pallet. And again he heard the call and he went to Eli and said, “What is it? For you did call me.” And Eli said, “No, I did not call you”; but he began to realize that something was happening, and he told Samuel if the voice came calling again to say, “Speak, Lord, for Thy servant heareth.” And so the attitude of “Here I am, Lord,” or “Lord, here I am,” finds expression at various times in various ways. But, in any case, in this instance the call came the third time. “Samuel, Samuel.” And Samuel was young, and the idea that the Lord was calling him rather excited him, and he did not recall clearly just what Eli had told him to say, and he said, “Speak, for Thy servant heareth.” He did not include “Speak, Lord, for Thy servant heareth.” That is understandable, of course, but an interesting point. And so the mantle of the prophet passed to Samuel. Eli knew that the time had come and he made a little prayer in response to the Lord. The only thing that was sustaining him was the feeling that he had to remain alive until the Lord had provided the prophet to take his place, and as soon as he realized that Samuel was indeed the appointed, and the anointed of the Lord—he was sitting on his bench and it didn't have any back—he lost his balance, fell over backwards and broke his neck, left this sphere of things. Well, in any case, here we have something of the outline of how the basic patterns work: ”Speak, Lord, for Thy servant heareth”—the openhearted response, the willingness, the state of being yielded. And then there is, too, the pattern where one uses the expression: “Here am I, Lord,” or “Lord, here I am,” and variations in many ways that the individual may work out on his or her own vibration.
Now the Father, as the term was used by the Master when He was on earth, included the focalization of Deity, the One Who Dwells, and the Shekinah Pattern also. He sometimes used the word “Father,” or at least it is translated that way, meaning “the One Who Dwells.” But when we use the word, we feel and know the reality of the One Who Dwells and the Shekinah Pattern by which we ourselves have contact through the pneumaplasmic substance. And as the blending in pattern between the Shekinah Cloud and your own pneumaplasm begins to take place you begin to have a sense of the true nearness of God, or of the Father, the One Who Dwells—the reality of contact with God. That blending of the Cloud of Glory and your own pneumaplasmic substance is sex, it is union, oneness: “The Father and I are one.” “That ye may be one, even as we are”—one with God, the reality of the blending of heaven and earth. It is as we realize the reality of this oneness, this union, and accept it, that we can begin to allow the larger fulfilment in our own lives.
Touching this point of sex, or union, oneness—we mean the same thing whatever word we use, don't we? Can we say “oneness” and not mean sex? Can we say “sex” and not mean oneness? Can we say “union” and not mean oneness and sex? It is all the same: oneness of heaven and earth, the oneness of God and man—union. We need to come into a deeper pattern of the realization of union with God, with the Lord, with Deity, with our own focalizations of Deity, and with the primary focalization of Deity, if we are to know the patterns as they relate to human beings. If we do not know the pattern of relationship with Deity, how can we know and understand the pattern of our relationships one with another? We may have some semblance of a vibratory pattern but it is not the real fulfilment. However, insofar as this world is concerned, these patterns of relationship that are already established can have a part and a place in that divine design. Actually, as long as there is a true pattern of love and oneness the reality of that pattern that is so established can be absorbed or included in the divine design as it is being made manifest, and it can be something lovely and beautiful and wonderful. So there is this basic need to enter into the pattern of oneness, but the primary need is that we should find that oneness with God before we are too concerned about finding it in relationship to other human beings. How can this fulfilment be experienced? We have recognized in our meditation that it must be under the One Law, the absolute Law. We have recognized that the outer man or woman begins to experience the fulfilment in pattern as the outer being accepts that which is of the pattern of the inner Being. In other words the focalization of Deity in you has accepted a focalization of Deity. If you try to find the focalization of Deity in you without giving heed to the focalization of Deity above, you will fail. The response to our LORD and KING is something which makes it possible for you to begin to share that which is true of your own point of Deity. And once you begin to share that which is of God, the rest works out. It naturally unfolds as you remain centered, faithful and true.
In order to establish the right vibrational pattern for what I wish to suggest a little later on in this class today, I think I shall touch one or two points in relationship to the Master's teaching, to remind you and to clarify for you. In the text, we have the statement attributed to the Master with respect to adultery, for instance. The statement as it is quoted in the Bible is, “But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” Now the Master did not say it that way; that is the way it was translated, and we can understand the attitude of the translators when we think of the factors that are at work in the world. The statement as it stands may be true, but it is not what the Master said. He said, “He that looketh on a woman to lust after her in his heart, hath had union with her already.” In other words union is not necessarily adultery, although a forced or unnatural, out-of-vibration pattern of union is, mixing something that does not belong. So, speaking of it simply from the standpoint of the pattern in marriage, for instance, if a husband can look on his wife and not feel any heavenly lust, or desire, a longing for her, body and mind and heart, then they are not married. That would be adultery—no love. So if we were going to quote this statement just as it stands in the Bible we would be saying that the relationship between those who were supposed to be married is adultery.
Now if the intimate relationships are carried out under the cloak of marriage, without love, without a true pattern of oneness or union developing, it is adultery, and the Master said that adultery is a basic, acceptable reason for divorce. If we were going to go into the question of divorce we would have to look back and examine, more or less extensively, the pattern of things as they were; but I will give you a key for the moment. Women were by and large considered to be chattels at that time, and the whim and fancy of the man might simply say, “I feel attracted toward this girl. She looks nice to me over here. I will just give my wife a bill of divorcement and send her on her way, and I will marry someone down there.” In other words it was something that is altogether different from the usual or general pattern that we have in the world today, or in this country anyway. And yet the Master's statements have been seen as they relate to this situation here, instead of being seen on the basis of the situation about which He was talking. He objected to this business of so lightly taking a wife and then deciding, “Well I'd like this girl over there, or this woman over here. I feel attracted, so I will just give my wife a bill of divorcement and she's gone.” It was something that was completely out of pattern and, well, even though it tends to get in that direction a little bit once in a while with some celebrities perhaps, it actually does not exist here in this country at all, anything comparable to it.
Well now, He said that divorce was acceptable only on the basis of adultery. And that is right. But what is adultery? The narrow-minded bigots who have tried to make arbitrary blue laws, etc, to achieve their own black magic ends, have attempted to take the attitude that once you are married you should stay married, willy-nilly, regardless of how incompatible, how inharmonious, the man and the woman may be. They are just doomed to spend the rest of their days together, or if they separate, unless one of them actually goes out and has physical intimacies with some other person, why they have not had adultery so they cannot get divorced. And then the pattern of the Master's instruction with respect to the woman who was divorced, as it is quoted in the Bible, “Whosoever shall marry her that is divorced committeth adultery,” is based upon a situation there and then. In other words it was a wife-trading proposition, without regard to the women, without regard to any vibrational harmony, without regard to love. If a man happened to see another man's wife that he particularly liked and he could work out a deal with her husband, why he could give his own wife a bill of divorcement and then he would go and marry the other woman. Well it was that sort of thing that the Master was talking about and not about marrying a woman who happened to have been divorced, where there was love and harmony. The only thing that separates is a lack of harmony, a lack of love, a lack of the basic principles of being.
So the thing the Master was talking about cannot be seen unless we go back to the conditions about which He was speaking. Don't try to project it into the situation as it is in the world today, because here in this country we simply do not have a comparable condition. So there is absolutely nothing wrong, according to the Master's teaching—only a little part of it got into the Bible; His complete statement is not there—according to the Master's teaching there is absolutely nothing wrong with a divorced person marrying if that person is marrying for love and if it is a mutual thing. And the pattern of adultery needs to be seen not from the standpoint of physical intimacy so much as from the standpoint of the vibrational factors of life—not just physical intimacy but mixing those things, or trying to mix those things, that do not mix. So we see innumerable instances where a man and a woman are legally married but they are certainly not vibrationally married. They may have a certain amount of physical intimacy, but there is no love, there is no real harmony, there is no growing expression of union. And that is adultery.
It is legalized adultery. It is prostitution, both ways; men can be prostitutes as well as women, you know. So it is just plain legalized prostitution, and there is a great deal of it in the United States and Canada—legalized prostitution in our good homes of our so-called good people. And some of these self-righteous legal prostitutes get all up in the air—most of them go to church, by the way. They get all up in the air if there is any idea that there is going to be a “red-light district,” as it is called. Well now, there are all kinds of evils in relationship to “red-light districts,” but we have to recognize that there are plenty of girls and women born into the world who have no possibility of becoming anything but a good prostitute, if we use that term—good harlot, I would rather say. In other words it is ridiculous to try to force her into the marriage pattern, if she is going to have any physical relationships with a man, to say, “Well now, you are just going to have to get married here. You are going to have to settle down. You are going to have to be a good wife,” and so on, and so on, and so on. Well, there are a lot of girls—there is nothing wrong with them; it doesn't mean they are evil; it doesn't mean they are sinful; it just means that it is their nature from the standpoint of the vibrational factors of being—that simply do not have it in them to function on that kind of a basis, and they should not be looked down upon; they should not be condemned, or anything else. And while some men may be content to go through life never physically contacting any woman but their own wives, that should not be looked upon as something that was utterly terrible, if a man had some relationship on some occasion with a woman, as long as it is on the right vibrational pattern.
Well, what is the right vibrational pattern? That is a big question, and I do not mean something promiscuous. I do not mean the sort of thing that is generally thought of in that regard at all. I am attempting to point out something, however, that is basic and can be so easily misunderstood. You will recognize that we undertake to carry out a pattern here where actually, from the standpoint of sex, we have had, since our program began here, practically no problem. A few times in the past some little difficulty tended to flare up, but it was brought under control. In other words we cannot have too high an ideal. We are not talking about something that violates the laws of our land. We are not talking about trying to change those laws. But if we are going to be servers we must understand people, and we can't say arbitrarily, “Well now, this girl has come to me. She seems to have this kind of a nature but she should be somebody that could just settle down and be one man's wife and be perfectly content there and perfectly happy. She should make a good mother, she should make this, she should make that, and if she doesn't, she is wrong.” To take that attitude is to fail completely to understand human beings, and if you can't understand human beings you can't help them, because there are some girls who are no more capable of that than they are of hopping over the moon on one foot. And there is nothing wrong with them. They are not evil, they are not sinful, and in the divine design there would be a temple where they could be harlots and it would be perfectly all right. And we need to begin to see that, to recognize that this arbitrary man-made pattern of trying to force people into some kind of an ethical—what shall we say?—design is something that complicates innumerable lives. Now we cannot possibly have anything like that now. We are not interested in trying to. We have to help people meet the situation of life as it is. But we need to understand those things. Not that we go out and talk about them, not that we try to explain that to somebody. If you do, why you are going to be misunderstood and things will be going from bad to worse. That would not do at all. But you are supposed to be servers, and if I come along and say, “Well now, I will teach you to understand yourself and others so that you can be a server,” and I leave this out, I have not done my job. All right, I have to trust you and point to the truth of the matter, regardless of human concepts and beliefs, and trust you simply to see the basic facts of being.
Now does that mean that all women should in some sense be promiscuous? Certainly not. There should not be anything promiscuous at any time, under any circumstance. Promiscuous function in relationship to sex is wrong, period. But there must be a recognition of the basic facts in relationship to human beings, if we are to understand them. We do not necessarily have to explain to them what their primary problem is. We help them to adapt, as best we can, to the circumstances of the situation. But, except in relationship to our society as it stands, marriage hasn't anything to do with the outworking of sex. In other words the pattern of relationship, something that was acknowledged—marriage, in the sense of helping the partners or the proposed partners to be sure that they have found the right vibrational pattern, that they are properly fitted for each other, and that they can be a real help in the outworking of the divine design—was something that was natural in the Motherland. It does not mean that two people could just suddenly decide, “Well now, we are going to live together the rest of our lives.” Or somebody might decide, “Well we'll live together for a year or two, and if we don't like it we can quit.” It was not that way at all. From the standpoint of the nearest thing that we could call marriage in the Motherland, everything, including all factors of government, was under the jurisdiction of the priesthood, and the priesthood was functioning as the true focalization of Deity on earth. And the patterns that were utilized by which young people, or those desiring what we might call marriage, might meet were on a controlled basis and they were never allowed to just rush into it. It was something that had to be shown in a vibrational sense, and developed gradually. And when the pattern finally worked out they were married—not by some kind of a ceremony. There was a ceremony, a celebration, acknowledging the fact, but the marriage was something that was vibrationally achieved.
The way we have it, we have a legal marriage. But remember this: It is not to be expected that any young couple getting married can expect to be married in less than five to eight years thereafter. It takes, generally speaking, even if the conditions are good, at least five to eight years before a young man and a young woman reach a point of being married. Oh, they've got their papers, yes; they are wearing each other's rings probably; but they are not married yet, because marriage is not something that is made by someone saying something, any preacher. I have officiated at many weddings, but while I can establish the legal recognitions, I cannot make any couple be married. That is something that has to work out in the pattern of their own experience. They must be joined together by God. And what is God? God is love. They must be joined together by love, love that makes them gradually reach a state of oneness. And in the world today, if they achieve it under seven or eight years they are really good. Generally speaking they do not. Many go through an entire lifetime and never get married, although the preacher said something; but they never married.
So we need to begin to realize in these things that every human being has a part and a place on the basis of natural capacities of being from God. We must not assume that because it does not fit the arbitrary pattern it is evil. Why should we classify the things of God as being evil? We need to begin to realize that in the divine design every part could be used in its perfect function, in its true expression. We do not have such a pattern; consequently we must assist individuals to be as effective as possible in substitute patterns for the time being. Generally speaking we are not working with the true pattern at all. We can't. We will have to be dealing with substitute patterns in most cases. In the higher focalizations of the vibratory factor, we may be reaching a point where we can clear through into the actual design, but we have to help people do the best that is possible under those substitute conditions. We can't necessarily tell them that they are substitute conditions or we will defeat ourselves, but we must see the fact or we will not be able to serve. And we have to acknowledge that the best thing we can do is help people find alignment and balance as much as possible in substitute conditions for the time being. If the individual has it in him to function correctly in a substitute condition, he or she will be able to carry through into a higher pattern in season. If a person cannot function in a substitute condition, or situation, he or she will never make the grade in the real. Why do I say that?
We have to be adaptable. I have functioned in a thousand and one substitute situations, substitute conditions, all the way from maintaining a vibratory core by working with horses back a few years ago when my human pattern broke and went to pieces. I had to depend on horses for a while, to have any kind of a central-control vibrational pattern. And maintaining it that way it began to work out. Soon I could leave the substitute pattern of the horses behind and move into the higher sphere. Sometimes people wonder why I have a couple of horses out here when we could use the feed to so much better advantage. We could feed a cow or two; we could do this or that. Well I think we can afford to keep a horse or two, because horses saved the day for us. Horses would work with me when human beings refused to. I love horses; I like working with horses. Kick them out just because we could use the pasture? Not while I'm here. So I have functioned in all kinds of substitute situations. In practically everything I do—not all—but in most of the things I do I have to be functioning in some kind of substitute situation. And only as we function correctly in substitute situations can we move to the point where we can get out of them; but never if you say, “Well I don't want to function as a substitute pattern. I want the real thing.” All right, we will get to the real thing if you will function correctly in substitute patterns. Reject substitute patterns and you will never get anywhere; you will always be in them. To reach the real we must always be willing to accept some kind of substitute pattern. Now that doesn't mean that we have to accept things that aren't right particularly. We don't have to lower ourselves in some fashion. I am not suggesting that. But we do have to see clearly, and begin to understand the fact, that the union of heaven and earth is union, and it has its proper place in the pattern of being.
Now in this divine design, as we recognized a little while ago, we need to consider something of really drawing near to God. That is the first step. We do not need to be worried or concerned or troubled about the various aspects of the fulfilment. We can trust God for that, if we function correctly. We can learn to so center, so trust, that we can function in the substitute factors that are necessary to us for the time being, and we can help others to do so with understanding, moving constantly toward the reality of the divine design. And to achieve this we need to draw near unto God. We need to draw near unto God. We recall that the word that is usually spoken “Jehovah” is the name of the Body of God made manifest, in other words God in action on earth. To whatever degree God was able to act on earth in and through the children of Israel there was the manifestation of what is commonly called Jehovah. You note that is not the correct pronunciation of the word, but we use the common word when we do not have the right vibrational factors, or when we are building for the right vibrational factors for the real word; and again, that is a substitute pattern.
All symbols are substitute patterns. The whole pattern of the Bible is dealing with substitute patterns, which we can use correctly in order to reach the real. And here is another, Jehovah. That is a substitute pronunciation in order to avoid using the right pronunciation until the right time. The same is true, as we recall, with the word “Jesus.” Jesus is not the right way to speak the name, but it is a substitute pattern, a very good one, and we use it. Jehovah, then, remember, means not God in the invisible sense but invisible God made manifest through man, in action on earth, whatever that may be. Jehovah is God in manifest action on earth. The manifestation through our LORD when He was on earth was a revelation of Jehovah, in which He invited us to share. We say we want to be members of the Christ Body, or long to be, or are working to be, members of the One Christ Body, members of the Body of Jehovah, Jehovah on earth, made manifest. And so any human being anywhere who actually begins to let Deity manifest is in fact letting the reality of Jehovah be made manifest. Jehovah will not come into full manifestation until all the men and women and children living on earth are a part of the body of God in fact—Jehovah manifest, the body of mankind completely centered, completely activated by God. So when we use the expression “Jehovah,” or the real word, the real name, we are not talking about God in the invisible. We are talking about God in these visible realms, God made manifest through all who serve Him, God brought to focus and given meaning on earth by those who serve Him.
And when we use the name Jesus, what do we mean actually? We mean the centering of the manifest Body of Jehovah—the centering of the manifest Body of Jehovah. Jesus is not in heaven, in the invisible sense. If Jesus, the name of the body of our LORD, is to have any reality it must be here on earth. He had a body on earth. That body ascended. It is not the same body, it is not in the same form. That body was to continue as the body of many members; so the centering aspect of Jehovah has been called Jesus Christ. But Jesus in this sense is not in heaven, never was, never will be; that is, separated from the earth. But heaven at hand, on earth, yes; heaven on earth, where there is the union of heaven and earth. Then we have Jesus, that is, the centering of mankind, in the manifestation of Jehovah. So we need to begin to recall and remember clearly the significance of some of these things that we have meditated upon before, and remembering, we will not be trying to make something fit where it doesn't. We will be able to let it be in its proper place. And when we begin to work in this vibrational sphere of drawing near unto God we will not be trying to make ourselves be in something that either doesn't exist or where it will not work—centered in the centering of the body, centered in Jesus, if you want to put it that way—not the name Jesus applied to the body but the true name applied to the Centering of the Body of Jehovah.
And the angel said, “Thou shalt call his name Emmanuel: for he shall save his people from their sins.” Emmanuel—there is another name upon which we have not given meditation before. “For he shall save his people from their sins.” Emmanuel is what, then? It is the saving force of the Central Pattern of Being, the force which takes unto itself that which belongs to itself, by which we become members of the One Body, not scattered pieces of a body. Sometimes we hear of some gruesome murder or something, where the hands or fingers, arms and various parts of the body were cut off, scattered about. Well it is a gruesome thing; it isn't good. And yet human beings imagine that they can be segregated like that and be a body. They can't. What we are working for is the opposite of that: all parts in place, living, real, vital, beautiful, glorious. We relax, then, in the realization of that which is signified, or the reality of the substitute name Jesus, the centering; the body of the centering, Jehovah; the working power, Emmanuel, Shekinah. What is it that blends all of these things together and allows the reality of Deity to work on earth? “And his name shall be Shekinah: for he shall save his people from their sins,” from their wrong actions, wrong patterns of life, to draw them into the divine design. As we begin to let these things have meaning in ourselves we can begin to use the sacred names, the true names, with understanding and with meaning, with utter reverence; [greatcosmicstory.blogspot.com/2021/05/source-of-life-and-names-of-deity.html] for if God, or the focalization of Deity, is accepting us into His Body, that means we are accepting Him into our body, the wonderful symbolism of the sex organs of the male and the female revealing exactly what must take place in our patterns of relationship with God and how, as God receives us into Himself, we must receive Him into ourselves—union, sex, in the heavenly, divine, sacred sense. And received into that pattern of union, we begin to realize that we must invite it.
Just stop and look for a moment, even in the world in its limited state. If a girl, in this country particularly, or in the so-called free world, doesn't particularly have any attraction, feel any attraction toward a certain man, and she doesn't indicate any interest, she doesn't do anything about it, she more or less tends to keep out of his way and to ignore him, how likely is she to become that man's wife? You ladies know that if a girl is going to get married she has to do something about it. She has to indicate some interest. She may pull a little trick of—well, you know; I don't have to describe it. Maybe I shouldn't describe it! Plenty of little tricks with the female, yes. All right, we mustn't display all of them. Anyway, she is going to do something about it. She is going to be attractive, but maybe not too attractive too fast, if she is dealing with an ordinary male critter of the human race. But she wants to develop it on a basis so that when it does happen she will have the upper thumb, because she doesn't really trust him, she just wants him. Of course that is supposed to be marriage. But in any case, if the female wants to enter into this pattern with some particular male, she has to do something about it, generally speaking. Well now, how much more so should we do something about entering into union with God? If we are going to play coy too hard and too long, play hard to get too often—well, the ladies play hard to get for a while, but not too long, if they are smart, if they want to follow out the world's pattern of marriage. But why should we keep on playing hard to get with God?
You know, we are not dealing with an ordinary man. We are dealing with God. We can trust Him. We can just open our hearts to Him and say, “Lord, here I am.” Why play hard to get? Why not be honest with Him? In our body here in the outer sense, the body of mankind is supposed to be the bride, and to make herself ready for the bridegroom, ready to receive the positive reality of God into manifestation, into the body. If we are being received by God, then we must receive God into ourselves—union, the reality of union. Once we begin to see that, and accept the beauty and the wonder of God's design on that basis, we do not confuse sex and imagine it is just the physical relationships of physical bodies. The physical relationship, the physical body, can have its part and place, but it is more than that. It is God in action in us. Once we begin to truly reach that point, accepting the reality of union with God, we can use those heavenly names, accepting that which God is giving, answering the love call of our God. And for the centering there is the realization that we are responding, yielding, to Jesu, letting go to the Centering of Jehovah, Jesu, the Centering on earth of Jehovah—until we begin to know the reality of God in action here below, the beauty and the wonder of it.
