The time has come to share the pattern of Meditation on this Sunday evening, September 13th, 1953. We would continue tonight in the theme of our Anniversary period Meditation that you may, according to your response, share in the next step. Having recognized the reality of polarity, under the Law, and the need for centering so that we may truly begin to be with one accord in one place, we need to recognize something of the principles and processes by reason of which our togetherness, in the state of being with one accord in one place, may begin to have meaning. The physical presence of a number of individuals in one place, in one room, does not signify accord; it does not signify togetherness.
In approaching this subject, I might mention that the one thing that causes me to feel weariness more quickly than anything else is the pattern of friction, misunderstanding, or reactionary attitudes, breaking vibrational factors, in the members of my flock. I mention this to emphasize a vitally important point. Weariness, in the sense of world weariness—there may be some wholesome tiredness but weariness, as it is known in the world—is always a sign that something is wrong; not necessarily that the individual is working too hard, physically, but that something, somewhere, is wrong. When human beings work against themselves, or when any individual places himself in the position of working against himself, he wearies himself. I have accepted each of you, all of you, as a part of my own Body, my own Being, to share with you that outworking in life which may confront us. Because I have accepted a personal relatedness to you, that which affects you affects me, to some degree at least, as long as that pattern of relatedness is maintained. If it is cut off, then the pattern no longer has meaning in relationship to me. But, this that is true in our relationship becomes true in the relationship between you and others.
First, it is important that you reach a point where you, yourself, are not violating the Principles of Being, so that you are not wearying yourself; and then, you begin to share the pattern in relationship to the whole, the pattern of centering. This does not mean that you must, of necessity, be weary. Sometimes human beings are inclined to excuse violations of principle within themselves which result in unnatural weariness on the basis that the cause rests somewhere else. As we serve we are dealing with pressure, but pressure, as such, does not cause weariness. Pressure, as such, does not cause difficulties within ourselves. We can deal with pressure without, in any sense, being upset, or disturbed, or limited. It is not the fact that there are pressures in the world, or pressures here or there, but the violation of principle within the scope of the One Body, that causes weariness. It appears that human beings are very much inclined to attribute their own limitations in this regard, to others. Most human beings tend to have a blind spot wherein they fail to see their personal responsibility in the range of the violation.
This reminds us of the Master's Words: “Judge not, that ye be not judged, for with what judgment ye judge ye shall be judged, and with what measure ye mete it shall be measured to you again, pressed down, shaken together, and running over.” “With what measure ye mete, it shall be measured to you again.” “As ye sow, so also shall ye reap.” “As ye forgive others their trespasses against you, so also shall your Heavenly Father forgive your trespasses. But if ye forgive men not their trespasses against you, neither will your Heavenly Father forgive your trespasses.” These are the Teachings of our Lord, Jesus Christ. There needs to be a deeper insight in this second step in the Path of Illumination and cycle of our Anniversary Meditation. There needs to be a deeper insight into the significance of these things. “Judge not, for with what judgment ye judge ye shall be judged, and with what measure ye mete it shall be measured to you again.” “As ye sow, so also shall ye reap.” “As ye forgive men their trespasses against you, so also shall your Heavenly Father forgive your trespasses.”
Human beings seem to imagine that illumination must, of necessity, relate to some grand and awful secret, some great and mysterious thing, some tremendous outworking. There are great and wonderful things in the Cycles of Illumination, and I would not detract from those, but we need to begin to realize deeply that Illumination relates to some simple things, to some little things. There are flashes of reaction which tend to appear, there are ill attitudes or harsh attitudes which tend to manifest, which are not always recognized as the violation of these basic principles. Sometimes they seem to be little things, sometimes they seem to be justified, and sometimes the individual acts as if he didn't even know what it was that found expression through himself. He goes on and acts as if it never appeared, and he expects everyone else to act as if it never appeared. But where there is a violation of the pattern, it is injecting a destructive factor into the body of the whole, and it cannot be cleared away by merely closing one's eyes to it, by trying to act as if it never happened. Something has to be done to clear the vibration.
Suppose the cook, in preparing your food, had some kind of reaction and tossed a handful of dirt in the mashed potatoes, and then the cook were to say, “Oh, I am sorry; I should not have had that reaction; just forget it. Everybody pay no attention to it. Act just exactly as if I never said it, I never did it, and it will be all right. We'll eat the mashed potatoes just the same.” But the potatoes would be full of grit, hard on our teeth, and perhaps harder on our dispositions. You would take the attitude that the cook had absolutely no right to throw sand in the mashed potatoes. And I think you would be justified. But some people act as if they had a right to throw sand in the mashed potatoes, vibrationally speaking, and they go on just exactly as if it never happened. You go ahead and eat the mashed potatoes with the sand.
These are the things, the little things, that have delayed our progress over-long, and if we would reach a point of being with one accord in one place, and share a deeper experience in the outworking and manifestation of the Shekinah Pattern of Being, we need to give heed to these little things. There is one thing that has always struck me as being rather strange, rather on the amazing side. Individuals who seem to imagine that they have special license to break the pattern in some fashion, to do something that disrupts the vibratory cycle, say something that is harsh or inconsiderate, some sharp-tongued expression, some lack of control, expect others to just take it. They seem to expect it, because they are that way. But if I started to move on the basis of dealing with them as they deal with others, their howl would reach to high heaven. They would be the ones that would blow up first. They just would not like it. And yet, in the Master's Teaching, we find these words, or at least this idea: “Do unto others as ye would have them do unto you.”Sometimes people forget that, in actual fact, whether I take advantage of it or not, when anyone treats another in some harsh or ill fashion, some sharp-tongued expression, some inconsiderate manner, that person has, in actual fact, invited me to treat him as he has treated others. But, generally speaking, I do not do it. Sometimes I am forced into a corner where I have to take advantage of my prerogative in that matter. In actual fact, putting it into the realm of daily function day-in and day-out, to what degree have you, so far, been successful in actually treating others, doing unto others, as you would others should do unto you? There is a basic, fundamental principle, “Do unto others as you would have them do unto you.” “Judge not, that ye be not judged.” “As ye sow, so also shall ye reap.” “As ye forgive others their trespasses against you, so shall your Heavenly Father forgive your trespasses.”
Now you say, “But I thought we were going to have a Meditation upon some great and marvelous wonder in the Cycle of Illumination, in the period of our Anniversary. That is what it is. What do you suppose it was that I found in that Second Step twenty-one years ago? I am sharing with you, on the basis of our present situation, exactly what I shared twenty-one years ago in that Cycle of Illumination. Must it be some great big thing, a marvelous mystery? Here is a mystery to me. Why does it take so long for people to learn, “Do unto others as you would have them do unto you?” There has been stubbornness and contrariness and reactionary expressions, snappy attitudes, right here on Sunrise Ranch, and we do not have to go back beyond the beginnings of this year. I saw them through the summertime, for instance, some not too long ago. I seek to meet such issues in the services, generally. I offer a solution in the services without dealing with the individual on an individual basis, if he will accept it that way. Sometimes people go right on, exactly as if I had never said a word that applied. They've got a blind spot, perhaps. They can apply it to their neighbor but not to themselves. “With what measure ye mete it shall be measured to you again.” The Law works with absolute certainty. What shall I say? With awful, terrible certainty? It is. With terribleexactness. With wonderfulexactness.
The Law works. “Do unto others as you would have them do unto you.” Instead of letting it be an airy thing, let's get it down to the range of our everyday living. To some degree, you do already. Some of you are better in that than others. But, think you that we are going to share the experience of the outpouring of the Holy Spirit while these principles are being violated in our membership right here? No. There will be an outpouring of some spirit but it will not be the Holy Spirit. The outpouring of an unholy spirit through you is an unlovely sight. Sometimes human beings let an unholy spirit manifest. “Judge not that ye be not judged, for with what judgment ye judge ye shall be judged.” Perhaps results will not manifest in the moment. Over and over again, I have seen people when results start coming back. Oh, they are hurt. “People do not appreciate what I do, the service I have rendered. I worked so hard here. I did that, I did the other thing.” It starts coming back. They have to pay the price, but they do not like it. The Law works with terrible certainty. With wonderful certainty. And it is something upon which to meditate.
I cannot, in this short hour, cover all the aspects of this subject that you should consider. I'm going to leave plenty of room for you to think about it. I will not have completed covering the subject at the end of this hour. There will be plenty of room for you to think about it, to meditate upon it, to face the issue. If we would know the Reality of the Kingdom of Heaven that is at hand, we need to begin to give more consideration to these basic factors and principles. It is not enough, merely for me to talk about the things that you find particularly entertaining, particularly pleasing. It is necessary that we come to the point of accepting personal, individual responsibility in relationship to these things. If anyone, in any other place, at any time, shall read these words, let no one imagine that I am talking only to those here gathered. Before anyone else starts judging those who are here, let that someone come here and live a righteous life, revealing the principles. It applies to each and every Emissary everywhere, to all who are responding.
There has not been a deep enough realization of what it means to judge not, to measure what it is that you measure out. You are going to snap it out to others, but you do not want me to snap it out to you. You do not want to take your own medicine? Maybe some day you will have to. If you do not want to take your own medicine, do not dish it out. In these things there is a wonderful opportunity for you.
What do you think would happen if, for one week, for seven days, you actually measured every attitude, every feeling, every word, every thought, every deed, and expressed nothing but that which you were willing to have come back to you, released absolutely nothing in thought or word or deed, in attitude, but what you were willing to have that multiplied an hundredfold and have it come back to you? For just seven days! Do you suppose it would make any difference? It is going to come back; whatever it is, it will come back. And so, let us be more careful of what we sow. Let us be more careful of what it is that we measure out and ask others to receive at our hands or at our tongues. This is something that any one of you can do in relationship to yourselves. I am not asking you to try to apply it to your neighbor, your husband, your wife, your friend, whoever it may be. I have not set one of you up as a judge over the rest, to criticize, to condemn. I am talking to you, individually. And unless this step is truly taken in a deep and vibrant manner within yourselves, it will stand as a barrier to the next step. You cannot take the next one until you take this one. You can struggle, you can try; whatever you do it will not work. You cannot take the next one until you take this one. And when you measure out to others, in thought and word and deed, only those things which you would like to have multiplied to come back to you, you will be living the principle, “Do unto others as you would have them do unto you.” “Judge not, that you be not judged.”
These are the little things that reveal the quality of your service. Maybe you can get by with it for a little while, but are you ready to pay the price? Only the right can secure the right results, step-by-step, step-by-step. Are you ready to face your responsibility in these things? Until you are, and until you accept the basic principles our Master revealed, you cannot, will not, share in that greater outpouring of the Holy Spirit, which we call Illumination. You cannot know what it is to abide in the Shekinah Cloud of Glory, or know the Illuminating Wonder of the Light that Glows, or touch the Unspeakable Wonder of the Fire that Burns, until you take this step. If you think we are not a large enough group to do it, you are wrong. It could be done with just two or three. But we have more than two or three. But if you decide to have the two or three out there, without regard to me, I doubt if it will work too well. There have been thousands of years for people to do that. There are millions of people all over the world trying it. Let us remember that only as we come to Center and abide in true polarity under the Law, letting the pattern unfold according to the Divine Design, can we be in position to let the Truth make us free. When we are actually living, “Do unto others as you would have them do unto you,” we will be on the Way.
Blessed Ones, I cannot emphasize strongly enough the vital importance of these things. Think upon them. Meditate upon them. Watch yourself concerning them. And, unless you watch yourself concerning them, and do a job of it, what does it mean? That I will have no choice but to watch you concerning them, and deal with you on the point. I am always reluctant to take corrective measures, but sometimes I have no choice. I would rather be directive. I would rather that the individual, with his own response and initiative, would clear to point and let it work—and we will let the dead past bury its dead. But, if you do not do it, I must. It will have to clear. If you rebel about it when it comes, you just make it that much harder, that much more difficult, for yourself.
There has been much loss in our Field of Ministry through this past season, the summer season that draws to a close, by reason of these things—for when you fail to watch yourselves on these points you tend to make your efforts to be null and void, your service to be meaningless. The results just do not appear. And I have heard people say: “But I've tried it, and it doesn't work.” Oh no they didn't! They did not. They did not let it work, because it doeswork. “Judge not that ye be not judged, for with what judgment ye judge ye shall be judged, and with what measure ye mete it shall be measured to you again, pressed down, shaken together, and running over.” “And as ye forgive men their trespasses against you, so shall your Heavenly Father forgive your trespasses.” What a blessed and wonderful realization of God is Truth that is. We need not labor under the pattern of futility, getting nowhere. If we let it work in ourselves, it will begin to work through us just as surely as the sun rises and sets. It is absolutelycertain. So, let us remember that it is our business here to be about our KING's business, to serve the LORD, to do the right thing because it is right. Let the Light shine, and move forward to the Victory.
Our Gracious and Loving Heavenly Father, as Thou hast been gracious unto us, so let us be gracious one to another, that that which comes from Thee may extend through us into the world. As Thou hast been patient with us, so let us be patient with others, so that that which comes from Thee may extend through us into the world. As Thou hast been forgiving toward us, so let us be forgiving toward others, that that which comes from Thee may manifest through us in the world. As Thou hast loved us and granted us the reality of the Spirit of Truth and the privilege of living, so would we let that which is of Thee find manifestation in the expression of our lives toward others, for we would so serve that whatsoever things are of Thee may be made manifest because we live.
OLord, whatsoever things are of Thee, let them now manifest through me.
Let each one accept this motto, this prayer:
“O Lord, whatsoever things are of Thee, let them manifest nowthrough me.”
I thank Thee, Father, that it is so; “for Thine is the Kingdom and the Power and the Glory forever,” IN the Christ. Aum-en
“Wisdom is the active knowing of the One who knows.
Wisdom is the Active Essence of the Divine Mind of the Wonderful One.
In Wisdom there is no doubt or shadow of turning,
for in Wisdom is the conscious Knowledge of Eternal Realities,
coupled with the constant Radiance of Eternal Being.”
UrandaSeven Steps To The Temple Of Light
When we gather together it is always with a certain spirit of anticipation, and I am inclined to be conscious of a sort of quiet expectation in myself, not exactly a questioning and yet in a sense a wondering as to what the hour will bring forth. This point has value in relationship to the correctness of attitude in relationship to the correct living of life in reality. If the mind questions too vigorously and does not just rest in quiet expectancy, it tends to break the currents and prevent the true manifestation of that which is divinely proffered. If the mind tries to arbitrarily determine what shall appear, a certain form in the outer sense may be brought forth, but it will be lifeless, or virtually so—a meaningless thing, brought forth with labor, that would have to be maintained with labor.
In the beginning, when man first began eating of the forbidden tree, God told man that he would have to labor to bring forth his bread by the sweat of his brow. God pointed out to man that, as long as man insisted on producing dead forms through self-active function, man would have to maintain those forms through continued labor. Anything that must be brought forth by labor, in the sense of self-activity, must be maintained in the same fashion. Gradually our activity is becoming a true expression of the inspiration of the spirit, so that the work involved, although it may at times be rigorous, is not a labor but a joyous activity in the realization of accomplishment, of bringing forth something that is alive, something that has meaning. More and more the idea of laboring to getis disappearing, and there is a consciousness that that which is brought forth in the spirit is alive, and one does not need to labor, in the worldly sense, to maintain its existence.
Constructive work is something in which Divine Men and Women properly rejoice. Life must be active in order to have meaning. God Himself is a Creator. He accomplishes things, brings forth things necessary to the fulfilment of His creation. If we are of God, in the true sense, then we share in that creative activity. This may be properly called Divine Work, but it ceases to be labor, or sweat of the brow, or the type of work that is done in the world under compulsion of some kind. Work that is done because one has to do it for fear of getting fired, or merely to maintain a place to sleep and provide something to eat, is indeed labor. When we cease bringing forth in labor according to the knowledge of good and evil, which is utilized by the human mind, when we begin to let the spirit flow through us in that activity which is required of us, that which comes forth through our function is alive and vigorous.
As yet it is but a tiny plant, but it is growing, and it is not by the sweat of the brow that it has been brought forth, nor can it be maintained by the sweat of the brow. It is a form in which life is, and it grows of its own nature. There had to be a beginning point, a practical application whereby function in its real and unreal aspects might be perceived, so that human beings might learn to function, to work, according to the reality of Divine Men and Women, to share in the creative expression of God on earth.
Our sharing thus far has been but a drop in the bucket—yea less, but a drop in the ocean; nevertheless, it is there, it is real, and gradually the spirit of creative function is beginning to permeate what we do, so that activity is not work to which one is driven as if one were a slave, but it is creative expression in which one participates freely, naturally and with joy because it is of God. Then the mind becomes stilled; the mind ceases trying to question as to just how each little point shall work out in the future. The mind begins to prove its trust in God by being willing to let God determine the details of the outworking Plan in its day-by-day development.
There comes, in each one, a quiet expectation in relationship to each unfolding in each new day. As the members of the Body come to know that the expression of reality is of God, the true spirit and nature of trust becomes evident. The mind does not try to pre-determine in advance just what forms shall manifest, and how, for it knows that if it did determine the nature of the form, and if the form were brought into manifestation, it would have been developed by the sweat of the brow, and it would be dead, and only by the sweat of the brow could it be maintained.
This is of God—and so our labors are labors of love, and our activity is practice in the art of Divine Function, letting God express on earth, so that, step by step, each one may become conscious of the spirit of Divine Manhood and Divine Womanhood. The mind does not need to know always in advance just what and how and when and where.
My mind never demands to know. When a focalization of responsibility makes it necessary for my mind to know, my mind knows that it will know. Those focalizations of responsibility come into manifestation in a given moment because they are the vibrational fore-runners of specific outworkings, so that in that sense I may, with the proper ones, consider exactly what shall be done in relationship to certain developments that may rest in the future as yet, insofar as the outworking is concerned; but the vibrational focalization of that has come within the range of my responsibility in the moment before I myself know, and my mind is not concerned about knowing until that appointed season. There may be the quiet expectancy, but there are no rash speculations in my mind.
Sometimes questions have been such that I could not answer them without speculation and I have told you frankly that I do not care to speculate. When I speak, I like to know what I am talking about, and I cannot know what I am talking about until the essential vibrations become focalized and the current established so that the Inner and the outer have an opportunity of blending in that Current. Sometimes individuals who considered themselves to be worldly wise have thought that my function after this manner was very short-sighted and that I was merely an undependable opportunist, moving forward without any particular plan.
There is a Plan. I know what that Plan is—its Pattern in reality is not at all obscure to me; but I have a very definite responsibility with respect to letting that Divine Plan come into practical manifestation in the earth. The determination of the methods used to that end, as long as they are in harmony with the principles of reality, rests entirely with me, and those who work with me.
I would like to remind you that I never say that the Lord directed me to do thus and so, unless I may make some such reference in relationship to my basic Commission on earth. I never tell you, “Well, the Lord directed me to do this or that”, and I never say, “I will have to wait until the Lord tells me what to do.” If I felt, for a moment, that I, as a human being, had to carry out God's orders I would feel one of two ways: either, with some recognition of the true facts, that it would be an impossible undertaking; or if I failed to recognize those facts and was arrogant enough to think I could do it, I would be setting myself up to be as God. “O yes, God tells me what to do, but I do it; I am the one who accomplishes all these things; just look at me.” That, to my mind, would be insufferable arrogance. No, that is not the Way. My mind knows better.
When I speak of my mind in this sense, of course, I have reference to the outer manifestation of my mind, that consciousness that is utilized to spread the butter on my bread or lift a spoonful of soup to my lips, that consciousness that makes possible intelligent and effective function in putting on my shoes in the morning. It has certain definite responsibilities which one may say are properly of that outer mind; but it has learned never to try to dictate as to what shall or shall not be, never to be overly concerned. Why? Because my mind, in the Inner sense, will come into play when and as needed at the appropriate time—not before, but at the appropriate time. The outer aspect of my mind must be content to wait until then, when the Inner aspect of my mind will function. This does not mean that I have two minds; I have only One Mind; but the level of mind which is utilized is in accordance with the necessities of the occasion.
The depths of my Inner mind are not called into play when the surface of the outer mind is a sufficient focus of mind to enable me to turn the page in the book that I am reading. It is that same surface expression of the outer mind that is working when I take my place with you in a group such as this. I sit down with you here; my outer mind has not been questioning or struggling about what the expression will be. That is the outer aspect of my mind. It, like the outer aspect of your mind, has been content to wait. It has a quiet expectancy as to what shall appear, and the Inner aspects of my mind begin to function according to the vibrations and focalizations of the occasion, and the outer aspects of my mind convey that expression into outer form—and you hear the sound of my voice.
As I sit here talking to you, you do not have the feeling that I am laboring by the sweat of my brow. You know that I have not spent half the week preceding writing out and rehearsing a sermon. It is not a form that is brought forth in such fashion as the world knows, and when it appears it is not a dead thing that I have labored to bring forth, nor do I have to continue to labor to make it be a living thing. You have proven in your own expression that you can pick up service papers that were written a year ago, or five years ago, whether I have paid any attention to them since or not, and they are not dead things. You find them living expressions of Truth. I have not had to labor to keep them alive, because they are alive. They are not just existing, because they are of God. If I had been trying to make myself as God, utilizing the knowledge of good and evil, the forms brought forth would have been dead and dreary things filled with contradictions, filled with constant changes.
I have been accused of not following given patterns. People have said I jump around too much. They wanted me to outline some fixed pattern and then hold to it in what they conceived to be an orderly course. It would be just as sensible as reaching the entrance into Fraser Canyon, fixing a course due west, and driving straight ahead. One would not get very far—except down, until he hit bottom. I would rather follow the winding course of the road without belligerently objecting to the curves and, in season, emerging at the lower end of the canyon, I would find some straightaway stretches of highway. What is the orderly course? It is the course that fills the need of the moment according to the reality of the moment. Eternity is the thing that determines the order as far as I am concerned.
And so, the mind becomes stilled, and yet it is alert, it is active without being noisy. The well-trained surface, or outer, phase of the mind should not, properly, distract itself. When the outer surface of the mind tries to figure out things according to goods and evils it invariably gets beyond its depth and distracts itself; and then, because it cannot figure things out logically, it calls upon the imagination, and imagination begins to function, feeling reactions begin to appear, and a whole chain of self-active function that is destructive and disturbing is made manifest. The blessings that should have been coming through during those hours of distraction have been tossed away as if they were nothing, and the individual has only worn himself out, to no end. He has labored with the sweat of his brow, he has labored to bring forth a mountain and he produced a mouse.
The mind of Divine Men and Women does not so function. The outer phase of the mind has certain definite responsibilities in relationship to alertness, perception, and in relationship to commonplace functions which do not require that the Inner phases of the mind should give them consideration;. But when that outer phase takes care of some commonplace thing, it is not doing it in a sense of separateness from the Divine. Man was created to be a means by which God could express on earth, and when the Inner phases of the mind come into play, the outer phases are still the channel of manifest expression. It is One Mind, and in that Oneness all things needful in their appointed seasons are brought forth.
In the state of Divine Manhood and Womanhood the outer phases of the mind have learned not to jump to conclusions. Such a mind knows the value of words. I wonder—suppose, for one solid day, one full twenty-four hour period, the full creative current was turned through your words, what would happen if you walked up to someone and said, “O you are sick aren't you?” Forthwith that person would be sick. You notice someone else and say, “O you are not well this morning, are you?” And forthwith that person would not be well. The creative Current that is flowing through us, be it great or small, is flowing through our words. If all of your words had carried the full creative current during the last twenty-four hours, do you think we would be sitting here peacefully now? I do not. This place would have been turned into a hell. God is indeed merciful that He has so arranged the Laws of Being that those words which are not according to the Laws of Reality, which do not spring from the Inner phases of the mind, carry very little if any, Current of meaning. But then that is what determines the meaningfulness of the individual's life, and he wonders why he does not mean any more than he does.
Thoughts and words and deeds, yea and feelings, are channels of our life expression. Have your feelings been so pure in the last twenty-four hours that the power of God could have manifested through them in power, in force, that they might all come to culmination to His Glory and to the blessing of the children of men? If not, you can be thankful that the Law so works that that power was denied the channels of your feeling. Nevertheless, there was some influence. Something of a Current was moving, be it great or small; so with thoughts and words and actions.
Man is supposed to be a channel for Divine expression on earth. When a man is such a channel, he is a manifestation of Divine Manhood. When a woman is such a channel, she is a manifestation of Divine Womanhood. If one wishes to let the Father's Will be done on earth as it is in Heaven, one should learn not to speak unless one be willing that his words should find fulfilment.
He whose speech is untrustworthy cannot be entrusted with power; he whose feelings are untrustworthy cannot be trusted with responsibility; he whose thoughts are untrustworthy cannot be depended upon to see the facts and find the correct solution of problems; he whose actions are untrustworthy cannot be depended upon to do the Will of God on earth.
The mind of Divine Men and Women, in its outer aspects, never tries to find out anything to satisfy its own curiosity just to please itself. The mind finds that when it is alert to this present moment and to that which is unfolding in this present moment, it must be functioning to a goodly capacity, to a high degree in perfection, not to let some of the passing show get away. And so the mind has to be trained in its outer aspects to be alert to see, but the outer aspect of the mind never tries to conclude anything; it never tries to figure out anything; it never tries to decide anything; it never demands to know anything. It would not dare to question the Inner Reality of Being, either to satisfy its own curiosity or to pre-determine just what the outworking shall be, for any reason whatsoever.
The mind of Divine Man and Divine Woman, in its outer aspects, knows that it will know in season and it is content to do that which it is supposed to do, so that it is not trying, like a naughty child, to do what it is not supposed to do. Self-active minds throw away blessings day by day; and they become aware of the loss, but being burned apparently impresses them not one whit, for tomorrow the self-active minds do the same thing over again.
Only when the individual is willing to obey the First Commandment and to recognize, “Thou shalt have no other gods before me”, can it begin to know the true wonders of letting that which is of God come forth into the earth. The outer phase of the mind is soalert to that for which it is responsible in the outer sense, and so interested in that which is of God and is coming forth into manifestation through itself, that it would deem moments used in self-activity as worse than wasted. That does not mean that the outer phases of the mind are not given opportunity to rest or to relax. God is not a hard taskmaster. His yoke is easy and His burden is light, but that mind which was in Christ Jesus is the mind which works, in all of its aspects, according to the focalizations of the moment in reality in relationship to the needs that appear, to the degree that the response to reality allows the expression to be of God.
Divine Man is supposed to be the point of union between heaven and earth. Except there be Divine Men and Women through whom the expression of God can come into the earth, the earth cannot know God. Our responsibilities are great, but we do not have to fulfil them in human strength. Only as we let the expression be of God, so that the Word of God can flow through our lips, the Creative Acts of God can manifest through our hands; the Thoughts of God can work through our minds; and the Feelings of God can be at home in our hearts—only then, and to that degree, can heaven and earth be One.
There are different kinds of silences. There is a certain type of silence that manifests at certain times in the unreal world that is a vacant silence. But silences in the currents of reality are pregnant with meaning. They are peaceful, enjoyable and constructive, and there comes a realization that each moment is pregnant with a meaning peculiar to itself. An understanding of that aliveness of the moment comes as an individual develops an awareness of the vibrational currents focalized in the moment. In each moment there are—to use a relative term to illustrate only—hundreds of vibrations focalized. Some of those vibrations are as yet dormant; some of them have just begun to develop; they have just been impregnated with the Currents of Life, as it were.
Others are well developed, but they are still not brought to a focus of specific manifestation in relationship to the moment. There may be a little care that needs to be given to them now and again, but primarily they are left alone. If one starts struggling with a pregnant vibration, trying to make it bring forth, he invariably produces an abortion.
In each moment there are certain vibrations that have reached the point of being delivered, vibrations that have come to fruitage. Those are the vibrations that properly require our attention in each given moment. They are the ones that make the moment pregnant with meaning. It is not a haphazard plucking at vibrations, as it were, that allows the true expression of life on earth. Merely because a certain vibration is focalized in the present moment, so that it can be seen and recognized, does not mean that you need to do something about it necessarily. It may mean that you should leave it alone, no matter how clearly you can see it. There are always enough vibrations maturing in each moment so that you can function correctly, constructively, and find ample opportunity for creative participation in the Work of God.
But if one were to sit down at a piano and haphazardly strike the keys, it would not be music; it would merely be noise. This gives a key to an understanding of what I call noisy minds. Noisy minds have not yet learned how to recognize the vibrations that are focalized at the moment; they have not yet learned how to work with those vibrations that are ready to be delivered in the moment. Many times vibrations that are alive, ready to be delivered, are ignored, so that there is a still-birth, as it were, and while the individual was ignoring what he should have been taking care of, he was struggling with some vibration which may have been pregnant and well along toward delivery but not yet ready, and he brought forth an abortion. So the fulfilment in both instances was destroyed. If one struggles with a vibration that is not yet impregnated with life, he cannot, generally speaking, hurt it very much. Sometimes it happens, but it has to be rather extreme.
But the greatest danger in that folly is with respect to what he should be taking care of and is not, because he is struggling with something else. So, of the many vibrations which may be seen and focalized in any given moment, some are to be ignored, except in perhaps noting that they are there, watched over to some degree, any needed care given. But the ones that are ready to be delivered are the ones that should receive primary attention. Such function allows the Music of Life to begin to appear and allows the human being to experience the Rhythms of Being. His mind ceases being noisy and he lets that which is of God come forth.
We remember that, inner or outer, we are functioning in the current of One Spirit. And we recognize that there are two primary levels of mind involved, which in turn are subdivided. But, while there are two levels of mind involved, they are properly one mind—the mind that was in Christ Jesus, as it was put. We have in our function in the outer sense, without conscious regard to these basic principles, a clear illustration, not complete perhaps, but important. We recognize that there are certain functions of the body which from the standpoint of the conscious mind are conceived to be automatic: the beating of the heart, the peristaltic action related to the digestive processes, etc., all of these automatic functions which are not particularly and specifically in the range of the conscious mind as such. This illustrates how there is a level of mind in relationship to conscious mind which takes care of those things about which the conscious mind should not have to give particular, constant consideration.
If the function of the human being were correct any maladjustment in the range of the automatic factors of control, which center in mind of course, could be readily and quickly taken care of. If the heart, the subconscious aspects of the mind, were properly functioning in relationship to Deity, any tendency to develop faulty direction in the automatic functions would be easily taken care of through the conscious mind. But in the present state of things that is not the case. It takes special consideration and a careful outworking, because the relatedness of the conscious mind and that aspect of mind which takes care of the automatic functions has been disrupted. Just so, the conscious mind of man is supposed to take care of certain functions in relationship to the mind aspect of Deity, and yet the pattern of relatedness has been disrupted, so that the outer mind conceives itself to be on its own.
Once we begin to see this correlation, we recognize that with proper polarity, proper response, that which is not in order round about us, that which is of any malfunction, maladjustment, beyond the range of the conscious mind to correct as such, would simply produce, automatically, a pressure pattern causing vibrational factors to penetrate more deeply or higher—whatever term might be most easily understood—into the vibratory fields of the mind, so that it would connect up with the inner factors of mind. If the outer mind, or the conscious mind, as we ordinarily think of it, becomes bothered, breaks the pattern of polarity, the pressure factors which are necessary to the processes of connecting up never reach to the level of mind that would be in position to take care of the problem.
The wavering tendencies, then, in the conscious mind, with the emotional aspects too of course—feeling—are so inclined to become subject to external things, because of self-centeredness. The self-centeredness puts the point of polarity at the wrong level. If the level of polarity is in the range of mind that is not capable of taking care of all things, then the pressures can go no further than to the point of polarity, and there is, by reason of this false pattern of polarity, a gap established between the levels on which the mind can function and the levels on which the mind should function. So, restoring correct polarity to the proper patterns of Deity allows the individual to hold steady without regard to external pressures, and the mind does not attempt to take the ill condition, or the concept about the ill condition, simply to itself to try to figure it out and determine an answer. The mind becomes a channel through which the pressure patterns induced by the circumstance reach through to higher or inner levels of consciousness, whereupon the divine pattern of activity is instituted, movement begins, and it carries on out through the conscious mind into the range of action.
Now this should extend unbroken from the highest levels of mind in Deity—not just in one Being but by reason of relatedness of God Beings—the highest levels of mind in Deity to the lowest levels on which mind as such functions. That would certainly include much more than the region of automatic function in your own bodies. It would extend out into the ranges of the vegetable kingdom, the animal kingdom, etc. But the various levels of mind function have been broken up. There are gaps intervening between that which ought to be made manifest and that which is made manifest. So we should begin to perceive here that, just as there is only One Spirit, all being—from the highest point of focalization in Deity through to you in the outer sense—all being properly functions in the current of this One Spirit.
As there are aspects of that spirit, there are aspects of mind; but that reality of mind should be seen as extending from the highest focalization of Deity through you into the levels of your own function, and out through you to all other levels below you, so that you are an integral part, a link in the chain shall we say, or a vibratory factor in the varying levels of mind which makes a whole or complete thing. As long as you think of mind as being limited to a given level, you will be separating yourself from that which is above and from that which is below. You need not have any immediate concern about what is above particularly, outside of the general pattern of recognition of focalization, and you need not be concerned as to just what is below. It is for you to function at your point in the chain so that there is no break from the highest that is above to the lowest that is below. And mind, in this sense, is all the way through.
Sometimes human beings begin to perceive something of the vastness of the reality of mind and they begin to talk about universal mind as if it were some kind of a cloud or something—universal mind—or a sea of mind, and your bit of mind is supposed to be more like a drop in a bucket or in an ocean. And so they try to develop a state of universal consciousness by talking about a universal mind. There may be some things that can be improved at certain levels, temporarily at least, by such a consideration, but it is a most misleading concept, because it fails to recognize the specific focalizations of being, the pattern of being, and it fails to recognize the particularized aspects of mind, the levels of mind, the focalizations, etc.
So we begin to see that, while mind does properly interpenetrate through all levels of being, all levels of creation—from the highest focalization of Deity in the Center of the Cosmos to you, and through you to all forms of creation below you—it is not something that is like a sea, just undifferentiated water or something of that nature. It is something which has its particularized characteristics, specific patterns. And just as when you examine the structure of flesh, the structure of skin for instance, there are layers of the skin and then there are different types of flesh and different organs, different substances—your liver is made of different patterns of substance and form than is your heart, for instance; you have been studying these things, so you appreciate what I mean, all of these differentiated aspects of form and substance in your body—just so, there are innumerable aspects, focalizations, levels of mind within the one vast reality of mind which relates to the complete pattern of Deity, including all God Beings from the Central Focalization of Deity and the Central SUN of Suns out to you.
YouTube Audio
And there is no level of form or creation, there is no level of being anywhere, but has its particular patterns with respect to mind, in actual fact, even with respect to the grass for instance. But it does not all have self-consciousness as we think of self-consciousness. And we have been inclined to conceive that aspect of mind which we utilize in what we call self-consciousness as something differentiated and separated from that which is above and that which is below, as if the mind in you must somehow perceive something up above you, learn that for itself, and somehow make what is above be here as a different thing. Do you see what I mean? It is not a different thing. It is the same thing. You begin to see that, properly held in polarity, you share the sum total of all mind everywhere, without any break between you and that which is above, or between you and that which is below, or between you and that which is on your particular level of being, your associates.
This vast reality of mind is something which the finite mind, as we speak of it, the limited, segregated aspect of self-consciousness which human beings are so proud of, simply cannot adequately, of and by itself, begin to grasp. It gets lost in the idea and tries to imagine how it itself, as a segregated thing, is going to produce and contain within itself, you might say, imitations or counterparts of everything that is in mind everywhere else, so that it can be the whole thing all by its little self. Now, of course, it cannot, and that is where man gets into trouble.
But once you begin to realize that your particular focalization of consciousness is simply a point in this wholeness of mind, not as an ocean but in a pattern specifically focalized at every point, properly patterned according to the truth, properly subject to the factors of control so that there needs to be no break, you can begin to see that in consciousness you are a focal point of the whole Cosmos. You begin to live and move and have your being in Deity. You begin to realize that the very fact that you are a focalization in consciousness means that all mind, above, below, around about, extending to the highest point of Deity, is a part of that mind which comes to focus in you, and that you have all mind back of you.
Now, it is true that you must have a certain conscious awareness as a starting point for a consciousness or understanding of that which may be present at other levels of mind or in other focalizations of mind. We have emphasized over and over again that we must move from the known to the unknown, and unless you have in your consciousness something that provides a starting point, that which is contained in mind, singular, cannot reach you and it is of no value to you. But it is there. It is as if we might have a vast library of knowledge and information sitting out here, with the doors locked, the windows barred, and armed guards at the doors to see to it that you did not get in and learn anything. Now, of course, you lock it yourself actually, you maintain the guards. It is not done arbitrarily against you; you do it yourself. Just so, you cannot get in and have a consciousness of relatedness to the vastness of the reality of mind in God.
Now those factors of mind—or that which we may speak of as truth, or awareness, or knowledge—which are particularly important to you if you are going to function effectively, correctly, in life must be connected up with you from the standpoint of learning about the basic facts and principles in that field. If you are going to function in relationship to helping people get well, for instance, just the idea that, “Now I am going to serve God; I am going to let God do some healing through me,” does not produce an awareness of the function of the body. You would not automatically know the names of the bones and the muscles and the nerves; you would not automatically understand anything about what goes on in the body. You have to learn it, in the sense of your starting points, your beginning points of awareness.
Once those are established you have a connecting link in your consciousness in relationship to all the knowledge, or truth, or awareness, in the whole of cosmic mind that may be necessary to you. Your capacity to let it work through you may be involved, but you have a direct relatedness to all that is essential to you. But no one point, insofar as you are concerned at least, in this world, no one point can have all of this in consciousness. Man is not built that way; he is not designed to have in one mind everything that is. Even with the focalizations of Deity in relationship to this world, our own LORD and KING for instance, His mind is not designed on that basis. He is of course perfectly capable of establishing connecting vibrational factors with anything that is important to Him or His sphere of function in service. I am not suggesting He is limited, [greatcosmicstory.blogspot.com/2020/08/now-principle-of-reciprocity-from.html] but there is only one point in all the Cosmos where there is need for a particularized pattern of relatedness to all consciousness, and that is the centering of it.
I do not know that there would be any gain in your aspiring to be the centering of everything that there is in all the Cosmos. You were not created to be that, and for myself I have no desire to be that. I am perfectly contented that the centering should be where it is. And it is going to stay there, whether you like it or not, in any case, so we might as well accept it. But I am happy with the arrangement myself, completely happy with it, absolutely satisfied, not in the least bit envious of that God Being who carries the responsibility of the absolute focalization of everything there is in all the Cosmos. That is His job, and He is happy there; but that is not my place.
Now, once we begin to see that, we stop trying to be something that we are not supposed to be, we stop trying to get something to ourselves; because we see that that is maintaining a pattern of separateness, of gettingness: we are going to extract something out of universal mind and take it into ourselves, or we are going to examine it in universal mind, or something of that sort, and make a duplicate of it, have something that is identical that we are going to have in our minds so that we can say, “Well, now I'm just as smart as whoever carries that focalization.” That is not the way it works at all. That is a pattern of separateness and of segregation.
Our pattern is of oneness, of unification, of sharing. Once we have about three billion people living on this earth who have all the capacities of their true natures in working order, properly polarized, physically, mentally, emotionally, spiritually, functioning as Divine Men and Women should, then, in manifest form here on earth, we will have all of the awareness, all of the consciousness, of God, and everything else that is necessary to perfect function on earth. And that will be well. But that will not include in specific form—perhaps in awareness in a general sense, but not in a specific sense—much of the truth, knowledge, information, that may be available in other parts of the universe or Cosmos.
I could tell you something about some of the few vacations I have had from the particularized patterns of responsibility that are mine in this divine arrangement. I have had a few vacations. But it would sound so fantastic to you and much of it could not possibly be put in words. I took certain people in an airplane this morning who were going up for the first time. Helen, here, is one of them, and she has heard me talk about it, she has heard other people talk about it, but she knows now that what she had in mind by reason of hearing is not an adequate portrayal of the actual experience. If that be so in relationship to such a little thing as flying through the air and looking down on the earth, how much more is it true with respect to the whole pattern of being.
Now I could, perhaps, make it entertaining, perhaps a little spectacular, a little sensational, talking to you about some of the journeys that I have made through the universe itself and on out into the Cosmos. I am not talking about while I was living in this particular body that you see here. I am talking about something that worked out in intervals between particularized manifestations in this sphere of things. And for some it might have some meaning; for others it would not. I am not particularly interested in talking about it, in any case, right now. I mention it for one purpose only: to help you to see that there are these different levels, that there are these aspects of being. And when I stand here before you and talk to you I am not talking from the standpoint of, well, just what is contained here in the Bible, for instance, or what somebody said, or what somebody wrote somewhere back along the line. I am talking to you from the standpoint of what I know from the personal contact and function in this sphere, extending, if you please, to the Central SUN of Suns, because I have been there, I have been there, I know by personal experience. I would not want to live there all the time but it was wonderful, glorious beyond anything you could possibly imagine. But I have been there, up and down the line, visiting so many different parts of the Cosmos and the universe and the solar system.
But that does not mean that I have been everywhere and seen everything and that I know all about these different things. I do not, any more than if you had never been in Utah and you took a quick journey through Utah and stopped for a few hours in Salt Lake City, and took a quick look at the Great Salt Lake, the great beds of salt there, where they have had races, etc., and you came back and claimed to know absolutely everything there was to know about Utah. Answer any question, now, about Utah. Well, that would require that you knew absolutely everything about every person living there, all the conditions, all the activities, everything. You could not! And it would not be necessary. It would be foolish for you to think that you should. Well that principle extends on out naturally and correctly.
So we begin to see that there is a focalization of consciousness in you which you have been inclined to call “I,” and if you think of that as something separate from all this vast arena of being, then you are in trouble, because you are up against the necessity of trying to duplicate in yourself and for yourself everything that is out here; and you cannot do it and you get mixed up, get a little bit of what maybe you do need, but it is not in the right setting, it does not have everything related to it that it should have, and so on, and you get into confusion. But if this focalization of consciousness that you call “I” is seen for what it really is, a point of focus in relationship to mind in the whole Cosmos, extending all the way through, not separated from it but a part of it, you begin to see that when you function correctly God, everything that there is in being, is back of you in the expression of that, and you are a focus point for the Cosmos. Not in the sense of having everything of the Cosmos complete in its essences in you: that is true at only one point in all the Cosmos, the GOD of Gods, the Central GOD of Gods. There is only one point of being anywhere where it is true that all essences of everything are centered at one point in one Being. But this wholeness of being with all of its essences is back of you, and whatever is necessary to your true function, according to the Divine Design of your being, is available to you in its essences extending out or through, up, down, around, however.
When you begin to get into this field there is no up, there is no down; everything is relative. You begin to realize that the essences of focalization peculiar to you, and divinely ordained in you, have their roots, their branches, their foundations extending out through the whole Cosmos—not just the universe, not just the solar system, not just a few people here or there. We are a part of a whole thing. But this whole thing is connected up in certain ways. You may say, “My body is a whole thing.” I hope it is. But you must recognize that it is connected up in a certain way.
The relationship between your head and the rest of your body, the torso in particular, is established through your neck. Now if you said to yourself, “I am going to disregard my neck; I do not think my neck has anything to do with it. My head can have a relationship to my big toe without regard to the neck. I would just as soon somebody cut the neck out. It isn't necessary anyway.” It doesn't make sense, does it? The particularized patterns of relationship are the things which human beings have been prone to disregard, ignore or deny. The means of having it all connected up is important, just as the way your shoulder is attached to your body is important, just the way your big toe is attached to your foot, or whatever else—the patterns of relatedness, the way it is connected up. And it must function on the basis of the way it is connected up, and if it is not connected up it is not much good. If you try to ignore the way it is really connected up it wouldn't be of much value.
Anyone who reached a point in, what shall we say, a point in the demented state where he or she was completely convinced that nobody on the face of the earth had a neck, a person claiming he could not see any neck—heads floating around above bodies, and, “There isn't any neck,” absolutely convinced of it and trying to sell the idea to everybody else—he would probably get restrained somehow, would probably be put someplace where he would be of no particular danger to others anyway. And swearing that no one had a neck and that the head just floats above the body—"There isn't any such thing as a neck, and anybody that says there is a neck is a liar,” and so on, and on and on—it would be just as sensible as a lot of the ideas and attitudes and concepts which human beings maintain because they refuse to recognize the patterns by which these things are connected up.
If, then, the individual refuses to see it, and does not see it, does not recognize the patterns of relationship, he is as if there were no relationship; the relationship has no meaning and he is in a limited state of being. So you begin to recognize that mind as such is something which does not in actual fact have any break in it anywhere. As far as your functional awareness is concerned there appear to be breaks, but there are not. It is only an appearance, it is only something you have established in yourself on a basis of self-delusion, with no more sense, no more truth, than the human being who reached the demented state where he believed that all heads floated above bodies without any physical connection. We know there is a physical connection. So let us begin to realize that we are not in any sense under the necessity of having a duplicate or imitation or counterpart of that which is in mind out there established in us so that we can be complete, because that which is in mind out there is ready to function through your focalization of mind if and when it is necessary, right and proper, or when the connection is made.
Now there have been all kinds of fantastic concepts developed about me. People have taken the attitude that—how shall we put it?—according to their concept of what it means, I am supposed to know everything. Well, know everything, what does that mean? A good many years ago I had a situation where certain ones developed the idea, not from what I said but from concepts that had been presented by other teachers and arbitrarily projected to me, that I knew everything, and they interpreted that on the basis of the idea that I knew every thought that every person had, that I knew, was aware of, every action that any person performed that had any connection with me in any way. So I had to point out that I was very thankful to God that such was not the case, that if I had to be aware of all the claptrap that runs around that is called thought, in the human minds of all the people around me, I would be a fit subject for an institution. I have no desire to have an awareness of all of that.
I can establish an awareness with respect to that which is needful to me, or that which is necessary to the discharge of my duties and responsibilities. But that is not having a constant, conscious awareness of all the things that are going on. Why should I have? Some people imagine that our Lord Jesus Christ has a constant consciousness of everything that you think of, everything that you do, and so on, either by direct contact somehow or by the reports of all the angels standing in line, coming along and saying, “Well now, so-and-so did so-and-so today. Here's the list. I know you'll be very much interested in all the inane, stupid things that so-and-so did today.” My stars alive! He has got better business than that!
The awareness of these things is on the basis of proper responsibility and discharge of responsibility, your part and place in the Cosmic scheme of things, and if you had to be aware of all the thoughts and feelings of even one person, or another person, you could not be yourself, could you? You would be mixed up with somebody else all the time—though most people are, a whole lot more than they realize, because they have established vibratory connections through the patterns of the subconscious with other people and they are constantly confusing what someone else is feeling with what they are feeling, and are trying to live the lives of I do not know how many different people all mixed up inside of themselves. They never live their own life. That is the mess we start with, with most people. And they have what they call reasonably good health and they may have a reasonably good mind, but they are not living their own lives; they are living parts of a lot of other people's lives inside, but not their own. It is merely an existence; it is not living.
You begin to realize that you are a part of a whole, that you have a relatedness to that whole, not just from the standpoint of mind but from the standpoint of all aspects of being—heart and mind and body—so that you can be yourself, so that you can live that aspect of life that you are supposed to live, not having it all mixed up with other people's; the true, pure expression of your own being as God ordained you to be. And then you will be one of the facets of the great gem or jewel of mind, one of the facets of the jewel of the heart, the feeling nature, and in body, peculiar to yourself. Others may be somewhat like you, but it always irks me when someone says, “Well, I believe you look like so-and-so. Doesn't she look like so-and-so?” Why like so-and-so? Why cannot each one be himself or herself? There may be similarities, but learn to see people as they are for themselves. Sometimes human beings get a few basic types arranged in their minds from back along in childhood and they never see anyone else again. “Oh you remind me of my dear, dead Aunt Cora!” Learn to see people, not dead images of the past.
Learn to see people. Do not be mixing people up in your own mind. What does that show when you are always mixing people up and saying, “Well now, so-and-so reminds me of so-and-so so much”? Well perhaps there is some similarity. Stop looking at the similarities and look at the distinctions. See people for what they are. What does it show when that happens? That you are living other people's lives or little parts of them all mixed up, an internal heart hash—hash made up from the leftovers from many a meal, many a life, the leftovers of many a life turned into hash inside yourself, and you call that living. But that is what most people are experiencing—not living; merely existing for a little while, full of hash. Let us have a decent meal; let us have a decent life, the straight goods. Stop mixing people up and stop being a mixture of other people's lives. [greatcosmicstory.blogspot.com/2020/07/mixing-vibrations-simply-does-not-work.html] You have a relatedness to other people's lives, but you have your own life, and if you do not have your own life, what have you to offer in relatedness to other people's lives? Hash? They can find hash anywhere. Not a true expression of life in any of them.
We begin to look out into the world and we see how true it is, tragically true. It is comical in some respects, yes, but it is so true. Why is it that there are more hospital beds filled with the insane than people of any other difficulty?—institutional beds occupied by the insane. This is the reason. They have been fed hash for so long they did not live their own lives; they were never themselves; they were all mixed up with a lot of other lives and they never lived. People say, “Well so-and-so lived from such and such a time to such and such a time.” It is not the truth, generally speaking. There are a few people who have lived, even on a limited scale, a limited level, and have been distinctly individuals, but not many. The rest existed as pots of hash. And it is no good. In such a state there cannot be the true expression of that which one is supposed to be. So you begin to have a little glimpse at least of the principles of wholeness. And until you begin to function on the basis of wholeness it cannot be wholesome. What is the old saying about bean porridge in the pot nine days old? The leftovers of too many meals, the leftovers of too many lives all mixed together and served up, and you call it your life? It is no good. Let us serve up the true living of life, that which we really are, and have a relatedness to people, a relatedness that lets us have a basis of understanding and appreciation, so that we can enhance one another, increase one another, not just add a little more nothing to the hash.
What is the character of gossip? Hash slingers. That is gossip, mixing together a little dab of this and a little dab of that left over from someone else's life, and it was all refuse. It should have been dumped to the dogs. No good, refuse. It should have gone down the drain, or something. Why mess around all the time in the refuse? I would rather play in a manure heap. Right, it's cleaner, better, it's more wholesome. And I trust this morning you are beginning to have a realization of what you have tended to do to yourselves and others, and how you can begin to have a pure heart. “Blessed are the pure in heart: for they shall see God.” But you cannot have a pure heart while you are interested in all the refuse, all the hash, left over from other people's periods of existence.
Let us have a genuine man, a genuine woman, to offer in the service of our God. That is what I mean when I talk about a Divine Man or a Divine Woman on earth, someone that is a being, not just a belly full of hash. Mind, then, extends through the whole arena of being, and that with which you have a contact, that which is focalized in its essences in you as a being, and that with respect to which you have a starting point of awareness, can come into manifestation in you and through you as needed. But if you do not have that awareness, that starting point, no.
Carrying out this idea with respect to myself a little, I have had people imagine that I should be able to automatically speak any language or understand any language that might be spoken in my presence. You know, the idea or concept of speaking in tongues is a fantastic thing. It is true that if I wanted to devote my time and attention to considering the basic factors it would give me a starting point with respect to any language. I could begin to let that evolve through and use the language in season, or the particular pattern of profession or knowledge, or whatever else that human beings have. But why is it necessary for me to do that? Why cannot someone else do it? I would like to leave something for someone else to do, and I have no desire to be the whole cheese all by myself. Why should I understand every language on the face of the earth? I am not interested. There is the fact that when I speak to you you understand on the basis of your own language. That is speaking in tongues, because, no matter what your background may be, when I speak to you you find that it comes through in your consciousness on the basis of your own language, and that can extend over into this principle of the different languages, like French and Spanish and German and what have you, even Chinese, as soon as the pattern of control works out to that point at least.
There is nothing mysterious about it, because that which is actually conveyed, in a true sense, is conveyed through the Word and not by the words as such. It is conveyed in the current of the spirit. And that cycle works out when there is a pattern of response; when it gets connected up it is conveyed, and I could stand here and speak in such use of the English language that I may command and my hearers hear, not because I was talking their language but because they were hearing me in their language. And that is the only way that this talking in tongues has any meaning. The human concepts about it have been utterly fantastic and ridiculous.
So as soon or as rapidly as we establish points of awareness, starting points in consciousness, in relationship to that which is necessary to the proper discharge of our responsibilities, we can begin to get connected up with that which should come through us. That is why we have classes here: not to teach you with so many words, giving you so much information, but to establish in your consciousness adequate starting points so that you can begin to live and serve and be what God intended you to be. And only so can you share the victory, only so do you come out of the realm of the dead, or the asleep, those who are awakening, and begin to be alive, truly awakened, and begin to be a Divine Man or a Divine Woman.
