The Heart of Perception
Uranda, July 1, 1953

Just as we see with the physical eye, we hear with the physical ear, touch with fingers, we have the capacity of touching, hearing, seeing, with the heart--the same patterns of the sense, not merely physically but vibrationally, in relationship to the emotional realm, or the feeling nature, or what is called biblically the heart.

     Once we begin, then, to recognize that there is supposed to be a power working through the heart which makes its capacities of perception meaningful and useful, just as there is the power working through the physical body which makes its capacities meaningful and useful, we are in position to begin to receive from that point of deity, under the Law, that which is required for us to have that strength of character or power, that mysterious something, which will permit us to feel and not become subject to the external things which we feel, but rather have a means of establishing control over those external factors which we feel, so that instead of becoming subject to them, and slaves, we begin to be an instrument through which there is a power manifest by reason of which they can be brought under control.

Reacting to an 'ill thing', becoming subject to it, does not improve it; it only increases the burden of the world's misery. If we have a capacity, then, which allows--for the moment we may call it a mysterious power--a power to work through us which can deal with these things and lessen the misery, help people find themselves and become oriented in life effectively, we begin to have meaning in the body of humanity instead of being paralyzed cells which must sooner or later perish without meaning.

     The same principles apply in relationship to the mind. But the greatest trap, generally speaking, in relationship to this problem of existence as compared with living, comes in the emotional or feeling range, because when the power from the focalization of deity is not working positively through the human being, in the sense of living, he acts more or less as the elephant. He can remember something, but it takes some external event to bring that memory to the surface, and then he acts as if the circumstances were in the moment as they had been when the experience was first known, and the action under that circumstance then is thoughtless or in a sense insane. Sometimes human beings do something under emotional pressure and they are judged insane, not responsible. What does "insane" mean? It simply means that the processes of logic and reason were not at work in relationship to the memory factors and the emotional factors which came to point under the stress of some particularized experience.

 And we recognize then that the mind, the intelligent mind that has the capacities of logic and reason, must be as a guardian angel in relationship to the capacities of living. And until it is more than merely a process of thinking in the ordinary sense, until it is recognized as an instrument through which an intelligence higher than our own can operate, we cannot begin to understand adequately what is meant by the terminology "a guardian angel."

 If one attempts to make his mind 'a guardian angel' of his life merely by the functions of logic and reason, he is going to narrow his life and prevent the full expression of his own being. He will sooner or later realize that he does not have a well-rounded, an adequate, enjoyable expression of life. It has become warped, molded into arbitrary shapes for arbitrary purposes.

 Once the capacity of mind, then, intelligence, is seen as having a relationship to the intelligence of the focalization of deity, whatever that is, we recognize that the mind should be a channel for the expression of something, and that the reality of the guardian angel for every human being is established in relationship to his conscious mind; not some kind of a creature floating around out here, supposedly with wings, but the reality of something that is an inherent, integral part of your own being--your mind properly attuned to the source of intelligence, so that your mind does not assume that it must itself, by itself, be the intelligent thing. For the mind that is not attuned to the vibratory factors that are supposed to be working through us is in fact dead, although the physical body in which it exists for a time may still be alive. In other words the factor that gives meaning to your physical body, that we call life, is correlated with a factor that gives meaning to your heart, that permits true feeling, true appreciation, true perception, true understanding, in relationship to the processes of living; and the mind becomes attuned to that which gives meaning to the mind--a higher meaning, a greater meaning, a larger meaning, so that we have the ability to correlate all of the factors and not deal in human strength alone with some of them only.

 We begin to see that we can be well-rounded human beings, having the capacity of functioning as a connecting link between Creator and creation; for man is the missing link. He should be the connecting link, so that the body, the physical body of humanity, could become (or should be) the body of God. For God needs a body, and humanity needs God. But not God merely in the sense of some old man with a long beard, sitting on a throne somewhere. Once we begin to see that God cannot have meaning on earth, that we keep God a prisoner in heaven in fact, until we begin to let the body of humanity be the means by which God can manifest on earth--once we begin to actually understand the laws of life, the principles of living and the patterns of our relatedness with God--then we cease to try to make ourselves have meaning by various processes of self-delusion, escape mechanisms, or arbitrary fronts; we begin to reach a point where we let ourselves live.

 And having meaning in relationship to God, we have meaning in relationship one with another, and by reason of the current of inspiration working through us we can help others to find their own attunement in the Source, the body of God, and we begin to live. Until we have that pattern of relatedness clearly established in ourselves, no matter how we try, or what we think we know, we are going to be merely existing, as compared with that which should be made manifest because we have life in our bodies. But life in the body is not enough, no matter how important that may be. We must have the qualities from the same Source from which life comes, present and active in relationship to the other capacities of our beings.

URANDA
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