Passion

Passion

YouTube  Video

Spirit  Moving  Through  Vibrational  Substance

Martin Cecil   August 9, 1979  Assembly

You’ve heard that lust is the substance of truth, lust for the Lord. What we call emotion relates to this matter of lust. The experience of emotion gives evidence of something. It may well be said that it isn’t anything of itself. When there is vibrational substance of whatever sort within the scope of one’s own experience, then this may be stirred and moved by spirit. We are concerned primarily with the spirit of God, but we also recognize that there are other spirits which put in an appearance when the wholeness of the spirit of God is not there, when the Holy Spirit is not present. Then there is, to that extent, an unholy spirit, an unwhole spirit, a piecemeal spirit. The spirit of God is balanced and it operates at all levels of vibrational substance. As that vibrational substance is clear and available for the movement of the spirit of God, the spirit of God moves through it. It moves in it, and it moves to generate more substance, so that it may move beyond the immediate limits of that substance. That movement is experienced as emotion. We’re inclined to think of emotion as being something in its own right, so to speak, but all it is is the evidence of the movement of spirit through substance—vibrational substance. Most of the spirits which human beings in human nature have known fall into the classification of the unholy spirit, the incomplete spirit, with gaps and absences. Vibrational substance that is present in a person is moved and stirred by that, engendering certain kinds of emotion. We come again to the recognition of the first great commandment as permitting an orientation in the spirit of God, not yet whole, but nevertheless moving in us and stirring the substance that is present, and we feel emotion consequently. Human beings have been so accustomed to thinking of emotion as something of itself that they give it the authority to control them.

When the spirit of God stirs emotions, that presumably would be thought of as good: “At last, the spirit of God is being allowed to stir the substance, the vibrational substance, of my being, and I am experiencing emotion on this basis. It really chokes me up.” Do you think the spirit of God is choking you up? No, it’s your own acceptance of the emotion as though it was something of itself, when it’s only the evidence of whatever it is that is happening—whatever it is that is stirring your vibrational substance. Then the emotion puts in an appearance. All you might say with respect to what is felt emotionally in that instance is, “I am aware that some spirit is stirring my vibrational substance.” It just acquaints you with that fact. Sometimes the spirits are strong. Certainly the Holy Spirit is strong, but not too much of it is acceptable, as a rule, to stir a person’s emotions, because it is customary to be stirred by other spirits which, in their stirring of your vibrational substance, bring forth emotion. And then those emotions are accepted as the reason for the way one behaves. Where the spirit of God has actually been stirring emotion, people quite often get choked up, and maybe tears flow, and the person can’t say anything. Well that isn’t much indication of the spirit of God being allowed to continue to move through the vibrational substance, which is what we are here for. And we must anticipate that when it does, it’s going to be made evident by the fact that there is an emotion of some kind present. We need to have a very sane, balanced approach, angelically speaking, to what it is that is occurring, so that we do not imagine that the emotions of themselves carry all that much importance. What carries importance is the movement of the spirit of God through such substance as is available for that movement. And we need to let it move.

Now, as it moves with greater intensity there will be a greater evidence of that movement in emotion. The movement of the spirit of God with great intensity, in the experience of Jesus when He was on earth, has come to be called “His passion”. That is the emotional sensation that comes by reason of the movement of the spirit. Most people think of the emotional sensation in His experience then as being a very painful one. That was something that was quite deliberately undertaken insofar as He was concerned. As He Himself put it, “I can lay my life down and take it up again.” So there was deliberate undertaking in this regard, for a specific purpose. But the movement of the spirit of God generated what might be called passion, a very intense emotion. And yet there is no evidence of anything out from under control insofar as He was concerned. Here was the power which enabled the achievement of what was necessary in that particular situation, which had been deliberately accepted. It was called a cup, wasn’t it? It is supposed that He prayed at one point, “If this cup can pass from me, let it do so.” Here was what was being brought to Him in His acceptance of the responsibility He had for the fulfillment of the particular purpose for which He was on earth. He wasn’t allowed to fulfill it one way, so He was willing to fulfill it another way. And there was passion involved.

Do you think that any of us are going to achieve what we’re here to do without passion, without an intensity of emotion which is giving evidence of the fact that the spirit of God is moving with increased freedom and effect because there is substance present through which it may move? If we’re afraid of that movement, and afraid of that passion, well we’re in the wrong business, because obviously that’s what we’re here to let happen. The passion gives evidence of the movement of the spirit of God through the available spiritual substance, and if there’s plenty of spiritual substance there’s more passion then experienced, and that passion gives evidence of the power. Here is the power. Now we don’t want to stand in the way of that power. We don’t want to become subject to emotion so that we block its movement, because it’s going to be a risky business. We have the necessity of learning to experience this emotional passion at ever-increasing intensities. If we recognize the need for power, you can’t have the power without the passion. And as we are here to handle that power in the recreative processes, then we’d better be willing to accept the passion and learn how to let the passion be present, giving evidence of the power. Here is something controlled. This has been what has been absent, isn’t it? Dominion, the control which would allow power to be intensified to the point where it might do what needs to be done in the sense of what we call restoration.

On the one hand power has been made available for destructive purposes, and it is unleashed on the basis of what might be called the passions of men, the lusts of this world, whatever type of lust that might be—the lust for power, for instance, and if you can’t have the power you’re certainly not going to let anyone else have it. That’s just about it, isn’t it, on the international scene. Of course it’s explained by saying, “Well you have to keep a balance here.” So human consciousness is well aware of some sort of immense destructive power. Human consciousness is far more occupied with destructiveness than with true creativeness, so obviously the power that is around is seen in destructive terms and has been developed in destructive terms. But we begin to become aware of a power which is the creative power, the power by which there may be restoration. While at the same time we are quite aware that there is a certain amount of what human beings would describe as destruction related to the restoration, the primary factor is the constructive aspect, the integrative aspect. It is only because of that that what should survive survives.

So we need substance, as we well know, but we need to see that it is living substance. It isn’t just, “Well it’s nice to have substance, and we’re going to be able to achieve so much if we have substance,” as though it was just a dead tool, so to speak. This is a living experience, and it involves our emotions, intensity of emotion. If there is to be substance through which the spirit of God moves, it must be generated, and there must be space for it to occupy. We are using words which may bring enlightenment if we are allowing the spirit to move through such substance as is available in ourselves. There must be space into which the substance may be generated and which it may occupy.

In the generation of substance, we have considered the matter of sex as being basic, because there is sex at every level. It is life. You can’t limit it or restrict it to some certain thing. Sex is the way that life works. So when we speak of sex we’re really speaking of life. The idea of sex, generally speaking, translates in human consciousness, as a rule, as getting very closely together somehow. In what might be called the physical consummation of sex, a closeness is involved. But that’s just one level, the physical level, the smallest level. Universally speaking the physical substance in the universe is scarcely anything in the relative sense—there is far more space in the universe than there is physical substance, space into which there may be the generation of spiritual substance. Now we need to see this from the standpoint of our own field of creative action. We need space. We have assembled ourselves together here, physically speaking, for a specific generation of substance, that there might be the greater outpouring of spirit, and consequently the greater generation of substance. But in generating substance there must be some place for it to go; there must be space. We need to see space relative to our associations with others. In the human consciousness there is the idea that you have to get together to experience oneness—when the fact of the matter is that oneness can only be experienced when there is the necessary space. The Universe is One—One Universe—but it is only so because there is so much space. I trust that in our association together in this Assembly there has been a consciousness of expansion, a consciousness of something much vaster than it was before we came together. In other words, in our association with each other we become aware of the space, holy space we might call it, sacred space, which increasingly, because we see it as sacred, we would not violate in any way. And there is need for a great deal of space in this sense between us.

We were looking at the matter of time and seeing how we function in the present moment, but that in the present moment there is space into which there may be the generation of this substance, the release of this substance, so the spirit may move through it. We don’t need vast periods of time to let it happen. In fact, when we become involved with our concept of vast periods of time, we just scatter everything abroad into a realm of fancy. It may seem to be so real to those who study it, but in fact it’s fancy, because to the extent that they are involved in all this, they’re failing to live now. They don’t know what it is to live now. They’ve projected this imaginary scheme of things into the forefront, as though they were living in that, which is just a realm of imagination. They’re not living there at all. They’re living in their imagination. But how about living in the reality, which is now? The first thing to do is to relinquish all that stuff of imagination. And this is too much for the conceit of the human intellect, that it should acknowledge that it is really nothing. That’s too much. It has the sense of somethingness because of all this vast imagination that has been created, and the view is that the intellect is so tremendous that it can encompass vast areas, when in fact all it is encompassing is the field of imagination—nothing real about it at all. It isn’t encompassing reality. And it is only when the intellect becomes humble—“I of myself can do nothing, except indulge in fancy”—that one may finally come to the point where reality is, which is the present moment. In that present moment there is great depth. There’s lots of space into which we may pour this substance, so that the spirit can pour forth because the substance is there for it. It does so in the present moment. It doesn’t do so in the past, it doesn’t do so in the future. The only reason for looking at the past is to see how one may experience what is necessary in the present. Sometimes it’s helpful to look at the past. For that reason we’ve done it. But if we think that we’re looking at it just for the past, that’s a waste of time. The present is real, and here we are in it; and functioning in the present moment, we allow space in which this substance may be generated.

You cannot experience oneness with another person without unlimited space. It isn’t a shrinking experience. It’s rightly an expansive experience. One becomes One with everything. One’s personal relatedness to someone else opens the door for the experience of Oneness with the Whole. The purpose is not to have a nice little sort of imaginary oneness with somebody else. That’s all it could possibly be, if there is a consideration of closeness and the matter of possession—a shrinking in. The reality of Oneness comes because one has the experience of the Whole. That is a spiritual experience, isn’t it? All this relates to what we are here to do, because what we are here to do is only done by the spirit of God. We didn’t understand how the spirit of God might get it done. We thought maybe it needed a little help here and there. It wasn’t doing it yet the way we thought it should, so we had to put in our two bits’ worth, and we were sure, back along the way, that the spirit of God would be very grateful for this. But that isn’t so, is it? The spirit gets the job done. We ourselves have a role to play in order to let the spirit get the job done. Not to interpret what we imagine the spirit would do to get the job done, but to let the spirit get the job done actually. And this is so unaccustomed in human experience that it virtually doesn’t exist at all to start with. There’s nothing to go on. Therefore it seems like there’s nothing there. Therefore we have to put in our two bits’ worth. But certainly anything that may have happened during your time together here has been achieved by the spirit of God. How much we’ve allowed to occur may be a question. But anything that has occurred has been consequent upon the action of the spirit of God that was allowed because there was substance through which it might act.

This relates to matters pertaining to sex, to life. It is life. It is life with which we are associated. We can’t associate with life without associating with sex. We can’t banish sex because it disturbs us, because we have been subject to our emotions, and we were not in position heretofore to stand back sufficiently from our emotions to see what they actually are. It simply is the way by which we are acquainted with the fact that spirit is moving through vibrational substance. Our emotions acquaint us with that fact. Well, we’re not concerned with distorted spirits, unholy spirits, moving our vibrational substance, so we seek to yield to the character of the spirit of God so that this may move our spiritual substance. And when it does move our spiritual substance, we have an emotion because of this. That emotion is fine. Praise the Lord for it, whatever it is. But we’re not going to be pushed around by the emotion. We delight to be acquainted with the fact that something is moving, from the standpoint of spirit, in the spiritual substance. And because we’re not being pushed around by the emotion, the emotion itself can acquaint us with the nature of what it is that is moving spiritually speaking. We begin to understand what it is that is moving, and we are delighted to allow this movement to continue to occur in whatever way it should. Now on this basis the movement is controlled.

Spirit includes the spirit of Truth—it includes design and control. So there is control naturally present. That control is known when we are not governed by what we experience emotionally. We don’t object to the emotional experience, because we know that this relates to the intensity of the movement of the spirit in the achievement of what specifically needs to be achieved. So we see emotion as relating to specific achievement. We’re not looking at it anymore as though it was something all on its own, and we’re not saying, “Well now, this emotion is moving, I’m angry.” I AM is not angry. “I am, therefore, not angry, but I experience the emotion of anger because the spirit is moving through this substance in the achievement of some certain requirement in the fulfillment of the purpose for which I am here, and it has generated, in its movement, the sensation of anger.” Now I’m talking about this from the standpoint of the movement of the spirit of God, not the movement of so-called evil spirits, which are chiefly the absence of the spirit of God. So in the achievement of some certain purpose, of which one has an awareness because the spirit is moving, the spirit enlightens by reason of its movement. And we understand what it is that is happening. So we experience anger because there is the need for an intensity of spirit which is going to do what needs to be done. And because of that intensity of spirit, we have been accustomed to translating it in our minds as anger. We might call it something else, “a hoof”—anything—we call it anger. Probably, because it is called anger, from the standpoint of human nature, good people would say, “Well you shouldn’t be angry,” or at least one would have to rationalize it someway so as to make it righteous indignation. That’s been done often enough.

But the point is that here is the spirit of God moving through this substance, accomplishing something, initiating motion of some kind, and the sensation of that may still be translated in our consciousness as anger. I’m taking just one so-called human emotion, which is no longer seen in that light at all. It is merely the evidence of something that’s happening. So that when what needs to happen has happened, the intensity of the spirit of God which was required to achieve that is no longer there. The anger is no longer there, so it seems as though one has the capacity to let it turn on and let it turn off. But that capacity is based in the fact of the movement of the spirit; it’s not based in the human mind which decides, “Now, I need to be angry in this situation,” and get all hot under the collar, and then find out there’s been so much whipped up in one’s experience, and the adrenaline and all the rest, that one decides, “Well, now I should turn it off.” And you can’t turn it off, because you’re in subjection to it. But if it’s the spirit of God moving, it’s your spirit moving; it’ll generate an intensity of some sort in the particular situation with which you are dealing, and you will sense the emotion of that. That’s fine. That gives you a key to what’s happening. You let it happen. And when it’s happened, where did the emotion go? Well, it didn’t go anywhere, because it wasn’t anything in the first place. It was merely the evidence of the fact that the spirit of God was moving through the substance.

So in all our affairs we are concerned to let the spirit of God move through the substance. Therefore we must have the substance. And therefore we must have the space for the substance to be in. And we need to have an attitude, therefore, with respect to each other, which allows us to have plenty of space, and we’re not trying to cram people into some sort of particularly good emissary structure. If there are groups of people all together in a relatively limited space, physically speaking, there needs to be, one might say, more consciousness of vibrational space than if one wasn’t in such a situation. Groups tend to be much more conscious of being physical groups than they are of the space which is present also. The fact of the physical group should be the least impressive of the factors that are present, because it is the smallest factor. The consciousness may expand to be aware that there is a vast space here and each individual in that group needs to have plenty of space into which this vibrational substance may be generated.

But because people who are in small physical spaces keep bumping up against each other in those small physical spaces, they pay more attention to these bumps than they do to the space which is actually there. If the space was as prominent in the consciousness as the physical factors, then there wouldn’t be any bumps, because there’s so much space that the people are far apart in that sense. You may recognize how this is symbolized in its working, at least in some measure, by a number of birds flying together, maybe thousands of birds flying in close formation—starlings for instance. And they go this way and they go that way; they never bump into each other. Why? Well there’s lots of space insofar as they are concerned. Their sensing relates to that space, vibrational space, rather than to the physical factors. Well it needs to be more so, doesn’t it, insofar as human experience is concerned. But human experience has been encased in a little physical area, emphasized by reason of the closeness of people in large population centers, and they say, “There’s no space here.” And people want—“Oh I need to get out into the country where there’s space.” But this is internal space—plenty of it in the present moment. It opens up indefinitely in the present moment. In this present moment there’s all the space, even in the external sense, in the universe. Let us not be bound in the smallest level of our experience, when we have so much immensity available to us.

In the generation of substance we represent the world to God. The substance for which we are responsible is not just personal substance. Our personal spiritual substance is generated out of our physical bodies, but we are part of something much greater than this. It is our representation of the people to God that provides us with a base of generation. The people are the base of generation for the substance that is to be conveyed, by us, to God. The way of saying this has been: “We need to represent the people to God.” We need to allow the generation that is in the people to ascend to God. We need to be present to let it happen. So that generation comes forth from the people by reason of what was spoken of as the remnant. And here is the substance beginning to ascend to God, being brought to us. There is an inheritance that is being brought to us all the time. Out of that inheritance there is that which can ascend to God—rather, in a sense, a small proportion so far. This is the substance that is being generated; it is the substance of connection, which rises up the other side of us, so to speak, to the apex. We are in the position of intercessors, allowing this to happen, something to rise up out of mankind, be brought to us and allowed to ascend to God. And here is the substance of connection of our collective body, connection with God.

Now we have recognized that the ladies have a particular part to play relative to the substance of connection. But let us recognize the whole half of the cycle here: out of the body of mankind, out of the world, rising up to us, our inheritance being received by us, and what is capable of going higher is then generated upwards to God. And that composes the substance of connection not only between ourselves and God, which is most necessary, but between ourselves and the people—and in fact it is the substance of connection between the people and God. We are a way station through which it passes. It won’t reach up beyond that way station unless the way station is on hand. So there is that aspect of connecting substance which we may see as either side of us, because what is being brought to us out of the body of mankind connects that body with us, so it’s the substance of connection that side. It connects us with the body of mankind in various ways, not all of them creative one might say, because there are elements of connection that are present in our human nature that need to be transformed. But there is that which is emerging out, and which is capable of being regenerated through us upward, so that there is substance of connection, then, with God. There is the necessary connection with the world and there is the necessary connection with God, and in between we intercede. We provide the means by which these two are brought together. And to repeat words that have come down to us, “No man cometh unto the Father, but by me.” If we are in that position of intercession, that’s the only way that anyone can come to the Father insofar as our responsibility is concerned. There’s no other way.

We have this connecting substance on either side of us. This relates particularly to the female responsibility, but it’s also so for men as well. That substance of connection only generates out of the body of mankind because there is something being released into the body of mankind. It doesn’t automatically just go ahead and do it without any reason. There is something being released, which we have called the substance of action. It’s not the substance, particularly; it’s what is moving through the substance that is the animating and activating factor—the spirit of God, which is moving out into the body of mankind, because we are the intercessor also in that respect. The substance of action enables us to allow what needs to happen in our own experience to happen and to extend on out into the world. We do not see ourselves merely as someone who just stands a little to one side and there’s something coming down from God out of heaven, “All right, I’ll usher it through.” No, we have to be right plumb in front of it—and it must have space in us, space occupied by the required spiritual substance—then it can come through. And in coming through us it will have an effect upon us, in the sense of our facilities of action. And part of that effect, as I say, may relate to anger. It may relate to a deep emotion of compassion, or tenderness—whatever is required in the particular situation. And one does not sort of try to grab hold of the emotion, “Ah, this is a nice emotion. I love this emotion. I’m going to hold onto this one. This surely came from God.” But the emotion is nothing. It is the working of the spirit of God. Glorify God. Worship God, if you will, but not your emotions. And you will find you are quite ready and willing to experience any emotion, because it gives evidence of the working of the spirit of God and the achievement of what needs to be done. And whether it is this emotion or that emotion, well, that’s beside the point. One is not having the emotion for one’s own benefit. One is having the emotion so that one may be aware of what it is that is happening, and that’s a very different state of affairs to what is usually humanly experienced, isn’t it? So let us allow the implications of these things to be expanded in our own consciousness so that we may behave accordingly.

I think there must be some sort of emotional passion in my expression or I wouldn’t have been providing what I have so many years. There must be something there. But the emotion doesn’t necessarily make itself all that evident. There are occasions when it does, when it rightly does, because it needs to be seen in order to achieve what needs to be achieved; it needs to be seen by somebody else; one doesn’t need to display it for oneself. And any display of emotion in the true way is there merely because it’s going to be of value as part of the process by which the spirit is getting the job done. And if no value would be gained at all by displaying the emotion, well, it doesn’t need to be displayed, that’s all. You may be aware of it, but you only display it if there is some purpose for its display. But what is felt by you, and others, for instance, with respect to me, is the impact of spirit, not the impact of emotion. That impact of spirit may make you aware of an emotion in you, because it has stirred the substance in you, but then, don’t you become subject to that emotion in turn. We don’t wish to multiply confusion.

You’re doing a job and there needs to be some sort of an impact to let the spirit do what needs to be done, in which case some sort of what might be described by the unenlightened as a human emotion might put in an appearance. You can see why it’s advisable not to judge in the matter. It may be just a human reaction to the circumstance. On the other hand, it may be the evidence of the working of the spirit in achieving what needs to be achieved. One of the most obvious ways of discerning the difference is the fact that if it is an emotion consequent upon the movement of the spirit of God, an emotion which needs to be expressed so that it is seen, it’ll be expressed just as long as it needs to be seen and then it’ll be gone. There is no hangover from it; there are no recriminations that go on and on. People have violent emotional sprees, then talk about it for years afterwards, and try to explain it, and so on. Forget it. We don’t need to discuss our emotions in that way at all. Just let them appear as necessary in the fulfillment of our purpose.

© emissaries of divine light

Universal Substance

Summer  Solstice  2025

Universal Substance

YouTube  Audio

Martin Cecil   December 11, 1977

The planet Earth is not an isolated speck of dust spinning by chance in its orbit around a rather mediocre star. In our earthly consciousness we are made aware, through our physical senses, of a rather limited range of substance present with us, close at hand and also apparently spread around throughout the whole universe. This substance is largely discernible because it reflects electromagnetic radiation of a certain wavelength. That reflection we call light. Out of the total range of electromagnetic radiation, what is perceptible to us as light is a very small portion; therefore what we can perceive on the basis of sight with respect to what we call substance is small. This is one of the reasons why it seems as though the universe is full of empty space, because very little of the substance that is actually present throughout the whole universe reflects light that we can see. In recent decades human beings have come again to recognize that there is far more substance present in the universe than was first thought.

We had the opportunity of viewing some slides yesterday evening of various designs of substance both in the solar system and beyond in the universe. When the narrow range of visible light was expanded to include the ultraviolet part of the spectrum and the X-radiation part of the spectrum it became possible to observe a vastly increased amount of substance. Of course in order to make it seem comprehensible to the limited state of our earthly consciousness it had to be colored, so that it might be interpreted on the basis of what we think we already know. The point I'm making, however, is the fact that there is an increasing amount of substance made recognizable when the reflection of electromagnetic radiation extends beyond what is seen by the eye as light. If the whole range of electromagnetic radiation were made perceptible by reason of its reflection it would be found that the whole universe is full of substance. As human beings we think there isn't much there, when we look out into the night sky for instance, because all we see is the reflection from a certain level of substance, little pinpoints. We have been informed, of course, that those pinpoints are sometimes of considerable size; but it doesn't seem so, relative to the whole range of universal blankness. Yet it isn't blank; it's full of substance.

Even if we bring it down to the solar system, there is an inclination to think of this as being mostly space. There is a lot of space to be covered apparently, if we happen to go on a trip to Mars. But, as was noted yesterday evening, the so-called corona of the sun includes the whole planetary system, and the planets are in fact a part of the sun. They are not isolated objects floating around in outer space; they are embedded in the substance of the solar entity. [greatcosmicstory.blogspot.com/2014/12/from-martin-cecil-october-24-1976-first.html] When we look at the sun—it is wise to look away quickly—we observe a flaming object in the sky, very bright, and also radiating warmth, which we are able to sense. We feel uncomfortable if there is too much of it, and uncomfortable if there is too little of it. But we see the sun as a separate object; the earth is here, the sun is over there, ninety-three million miles away, with apparently nothing in between. Of course we are informed that there are magnetic fields, solar winds, showers of particles, all this. We may observe something of the effect in the northern lights, for instance, but we are still rather convinced that there is a great abyss between the earth and the sun; also between the earth and the other planets. And yet when the reflection of other ranges in the electromagnetic spectrum is made apparent to us we find that the sun extends out a long way and there is quite a bit of stuff around the earth; but even what is observed on the basis of the limited reflection seen from the ultraviolet light, for instance, does not inform us of all the other levels of substance that are actually present. Perhaps it is rather fortunate that in earthly consciousness we do not have the facilities for perceiving the reflection of radiation from the total range of substance; it would likely be very confusing to us. All we see is a very little bit, minute relatively speaking, of the substance that reflects what we call visible light. The vast majority of the radiation is not visible light. The vast majority of the substance that is present all around us is not seen. To all intents and purposes, human beings in general have no awareness that it is present at all.

Sometimes there is a perception of peculiar phenomena which do not seem to be included in the normal range of human observation. We have all sorts of stories about these phenomena, some of them supposed to be somehow supernatural, some of them presumably explained in scientific terms. Most people don't look too closely at these things because they are a little scary, but actually we live in the midst of all the substance there is, whether we are aware of it or not. If we do become aware of something more, then we are keenly conscious of our own ignorance. Most people don't like the idea of being ignorant, so they try to limit their awareness of things to what is immediately perceptible through the physical senses and ignore all the rest. Under the human circumstance perhaps that is wise but it doesn't lead to very intelligent function in our momentary living, because we ignore 99.999 percent of all that is present and we try to function on the basis of the very little bit left capable of our observation. And as the whole range of substance is not separate—it's all one thing, just different vibratory levels of this one thing—if we try to manipulate the substance that we do perceive as though we could successfully govern our experience on this basis, we will at the same time be stirring up all sorts of storms and vortices in the substance that we don't see, and these will be reflected back in the substance that we do see. So, no matter how carefully we govern our actions with respect to what we do see, we find very shortly that everything is out from under control because we never took into account all the substance that we don't see. Of course on the basis of the true design of things it is not the intent that human experience should be governed merely by manipulating what is visible. We have come to recognize that there is a level of understanding available which makes possible right function with respect to the whole range of substance which is present, but the means by which this may occur is not the human intellect, because the human intellect functions—in its present configuration at least—on the basis of what is observable, what we call the environment, on the basis of the substance that is perceptible in that environment. The perception of some people goes a little further than others in this regard, but regardless of how far it goes from the standpoint of the earthly state of consciousness it's not very far, and the vast majority of what is present is utterly ignored. That is the reason for ignorance.

The whole universe is filled with substance [greatcosmicstory.blogspot.com/2022/10/trailing-clouds-of-glory.html] and all substance is one substance, and whatever occurs in one part of that substance will affect all other parts of that substance. How important it is that we as human beings should discover how to live in the midst of all this substance without injecting into it extraneous currents of action, action that doesn't belong, action that is based merely in the observation of the limited range of substance of which we as human beings are aware. It's interesting to note how expertly human beings rationalize what they do. Actually, there is something moving through the substance of the universe which extends creative control at all levels. Let us consider this little planet, which after all isn't merely a little planet, because it is an essential part of the whole solar entity, which in turn is an essential part of the whole galactic entity, which in turn is an essential part of the system of galaxies, and beyond that again, however far you would like to go. The earth that we know is a little range of substance under our feet, a part of a far larger range of substance that occupies the whole space of the solar entity, at the core of which is what we call the sun. But nobody ever saw the sun. It has a garment about it, a garment down to the foot. There is a face which may be said to shine as the sun, an observable face, an observable garment. The garment includes the earth and extends beyond into the uttermost reaches of the solar system. If we took the total quantity of substance that there is present relative to this little piece of substance that we are aware of and call the planet Earth, we would find that it extended a long way beyond that speck of dust.

Mention was made that Uranus and Neptune are quite small planets actually, insofar as mineral substance is concerned in the ordinary sense, but they are encased in an immense amount of ice, which makes them very big planets. Perhaps that illustrates something of what the earth itself is, although it isn't ice in this instance. It is vibrational substance at other levels which extends way out, and even when it extends way out it is all included in the sun substance which fills the whole space of the solar entity. In that sense, it's solid substance everywhere. We live in quite a world, ignorant, for the most part, of it. We just stumble around upon the surface of this visible substance which we call the earth, aware that there is fluid substance also, and gaseous substance, besides what are now called electromagnetic fields, and beyond that again; but here is a whole range of substance, and there are currents of life moving through it. Human beings are always looking for the origination of life—the amoeba must be it!—but the substance of this solar entity is the flesh of life; here's the living entity included in a far vaster living entity. There is no substance in which life is not. These currents of life move through this substance to give it form and meaning. How utterly futile to try to understand the meaning of the universe by simply observing what comes within the range of the reflected radiation of which human beings are aware. Obviously human beings have no awareness of the vast majority of what is present.  You can't take a little bit and find out what the meaning of the whole is. It's a futile endeavor, stumbling around in the dark; the darkness comprehends not the light.

I am mentioning all this this morning partly so as to impress all concerned with their ignorance. Perhaps for those of you who were here present yesterday evening to hear what Hugh had to say and to observe the slides, there was a sense of the insignificance not only of puny human beings but even of this solar entity, and yet a sense of the essential nature of each part. When we become aware of such things there is properly a compulsion to repent in dust and ashes for having given ourselves so much self-importance; and how little human affairs become when seen in this setting; hardly discernible, the affairs of the human race hardly discernible. What then about the affairs of the individuals who compose the human race? Why do we give such importance to human affairs, our own individual personal affairs in particular? It's crazy; it's completely irrational. Human beings are able to rationalize almost anything, failing to realize that what they do is in reaction to this current of life that moves through the substance that is everywhere present.

Because human beings are composed of substance—not only physical substance but all the rest of the substance too—they find life moving, impelling in various ways. People do things and then explain why they do them. Usually the thought is that we have considered the matter ahead of time and so we do this, and it's very rational action. That isn't the way it really works. We do what we do on the basis of being impelled by life but also on the basis of the reaction of our earthly consciousness to that, and it's a very distorted reaction. So we do very irrational things, which we attempt to explain rationally as resulting from our emotional and our intellectual action. Well, emotions and intellect are involved all right. I was thinking of an example, a rather usual example apparently this time of the year, when the postal workers go on strike—it's becoming sort of a habit, and regardless of the intention not to do so it happens. So it has to be explained, and very rational explanations are put forward. Some people were suspended and they shouldn't have been suspended. This is the rational mental explanation of why this phenomenon appears. That has nothing to do with it, whatsoever!

It is the reaction of human beings in particular ways, according to the patterns in which they find themselves, to what is moving through this living substance. That's chaos, increasing chaos, because there is an intensification of the movement of life. There's a reason for this too; not a reason that human beings could fathom, but they merely are aware, indirectly at least, that it is happening. So we find a condition of anarchy increasing. There are even those who suggest that anarchy should be an article of faith. And there are all kinds of different activities with which human beings align themselves, completely ignorant of the fact that what is happening is happening because of the intensifying compulsion of life moving through this total spectrum of substance. The human experience has got off on its own in an isolated pattern of attempted function, as though human beings didn't really belong in the universe, as though they could somehow stand apart from the universe and decide what it is all about. That's like the eye trying to look at itself. So there are these compulsions of movement through the total spectrum of substance present.

The substance which is present here in this particular corner of the total universe embodies a certain specific expression of life. There is immense detail, obviously, in the universe, immense detail in this solar entity, and these details are unique to themselves even though they fit harmoniously in the whole. Human function has been largely in violation of the movement of life through this substance, a violation which has been established because it was imagined that the intellect of man could control the earth, this little planet Earth, while ignoring the substance of the greater entity. Such endeavors, pushing and pulling and manipulating in the world, have caused this chaos which human beings call civilization. An interesting rationalization! The fact of the matter is that it is meaningless chaos, going nowhere. The theory of evolution had to be invented in order to make ignorant people imagine that they really were going somewhere. Well I suppose they were going somewhere, but the somewhere, when they reached it, was found to be nowhere. That is what is called death. That's where we're all heading, isn't it?

We don't like to think of it too much. But, all this experience is consequent upon the fact that human beings have been isolating themselves from the real movement of life, trying to make life serve them; and the way this is supposed to happen is by manipulating that very minute range of substance of which they are aware. As I say, any such manipulation is going to have repercussions throughout all the rest of the substance of which human beings are not aware, and those repercussions will come again into the world of which human beings are aware. Then people are inclined to say, “Well I didn't deserve this. I'm being mistreated. I want justice.” Do you, really? Well, you'll get it! The universal system, if we were to call it that, is a just system, absolute. No matter how human beings complain about their undeserved miseries, what is happening is not the way human beings have interpreted it. So there is a hopeless state here as long as there is contention with the movement of life. Most human beings have no realization that they are contending with life but the very endeavor to use life to one's own ends produces that result—one's own end. Many people say, “My life is my own, to do with as I please.” Is it, really? When did you make it? Life is universal. There is the necessity then of being restored to alignment with life.

We have considered this in terms of the angel present, incarnate, in every human form, and in terms of the Archangel collectively. Here is life in expression as it really is throughout the universe, in expression at all levels of substance—insofar as this spot in the universe is concerned, restricted in expression by reason of the attitude of human beings who try to manipulate life to suit themselves, being ignorant of the fact that life has its own purpose. Contending with life is a futile undertaking; we find ourselves increasingly out on a limb and eventually we saw the limb right off, because we become useless in human form—not that the substance is useless; it's still valuable substance; it's still included in the total spectrum of substance. Even when the human body disintegrates that is so, isn't it? The substance is useful. It will be used again in the expression of life one way or another; but if we have diverted that substance to be used in the expression of something that is not true of life—and this is the human condition—then it must pass away. The human condition must pass away, not the substance; the substance remains. Our ability to function in this total spectrum of substance is based in what we have spoken of as the angel; the angel, the reason for the individual's existence. The whole reason for anyone's existence is in the angel, not in the earthly consciousness which assumes roles of various sorts in order to manipulate things to suit itself.

So we have recognized the reality of the angel incarnate in human form but imprisoned by the earthly consciousness of that form which assumes that it is something all on its own. It discovers eventually that that isn't true, but it doesn't do the human consciousness much good at that point. There is a heavenly state of consciousness available to fill the earthly state of consciousness, as we recognize, and it is through the vibratory levels of heavenly substance that the earthly substance is controlled. So it is only on the basis of the heavenly state of consciousness that things begin to come under control again in the visible substance of which human beings are most keenly aware. That substance is not controlled creatively by manipulation, because, as I say, that sets in motion all sorts of forces at other levels of substance which come back and clobber whatever human beings were trying to do. I am sure you have had that experience. Your intentions were so good, you were so careful in what you did, but look what happened! “It wasn't my fault; somebody else was to blame over there.” So human beings blame each other, criticize each other, condemn each other, and, if that is done sufficiently, work themselves into a frenzy of hate until they start killing each other, as though that is going to solve the problem. The mind gets in there busily rationalizing, “Well what would you do in this situation? I have to protect myself.” Everybody has the attitude that they're the ones who are on the defensive; everybody else is positively hostile. So it is by reason of the angel that the heavenly state of consciousness is present with us in this moment, available to us in this moment, to the extent that we are willing to relinquish our ignorance and stop insisting that mentally speaking and emotionally speaking we are capable of handling what is essential in our own experience of existence. Do you think you can? Oh yes, you've been trained in this and in that and you're very capable, but that is a state of delusion.

The heavenly state of angelic consciousness permits the right use of substance, the right use of heavenly substance initially, the heavenly substance of which earthly consciousness has been completely ignorant. The earthly consciousness says it doesn't exist. The earthly consciousness says, to me now probably, “I don't know what you're talking about.” Of course not! How could it? Only where there is a beginning discernment from the standpoint of heavenly consciousness—spiritual things are spiritually discerned; they are not discerned by the intellect—is there an awareness of levels of substance which are, in this sense, first substance. It is here that the true design is, and that true design needs to come through into the earthly substance because no longer is earthly consciousness in its present state blocking it, blocking it by reason of its own arrogance. So we are concerned, as angels, with our true state of consciousness and with the substance which moves easily under the influence of that true state of consciousness. From level to level that movement is reflected until it includes all levels of substance. That is the restoration. That is the earth restored to its true state. Most people think of the true state as a nice garden growing out here, trees and fruit, and everything's lovely, and the lion is lying down with the lamb, just as though it were merely a little thin layer here on the surface of the planet. That's the view of earthly consciousness, but on this basis human beings don't know what they're doing. “Father, forgive them; for they know not what they do.” They're ignorant. The great sin is a refusal to acknowledge ignorance and to be willing to let it go in favor of the wisdom that is already present. If one insists that ignorance is wisdom then there is no space for wisdom. This is the attitude that human beings have: they know so much, or think they do.

So we come again to the angel, and collectively to the Archangel, that there may be a flesh form which includes all the substance that is already present, not merely this that we call physical substance but the total spectrum of substance. That is wholeness, holiness, making possible righteousness, the right use of all levels of substance according to the true design of life. What has this to do with the ridiculous affairs of human manipulation? Nothing whatsoever. It's a new state, not the old state made over, a new state in which God is glorified because there is an awareness that the glory of God fills the temple of this solar entity, of this universe, and shines round about.

O LORD, we are thankful for the opportunity of sharing increasingly in Heavenly Consciousness, and consequently an awareness of the reality of Universal Substance, thereby revealing the fact of Oneness. How good to be offered the opportunity of rising out of abysmal ignorance into a consciousness of the True Wisdom which enables life to be expressed on earth as it really is, thereby revealing Thy Glory, In the Christ. Aumen.

We are gathered here in this room, apparently a number of individuals. Is there really space between you and your neighbor? Is there really space, vacant space in this room? Or do you sense that the room is full of substance, substance of which we have no mental awareness and can have no awareness but which we may comprehend to the extent that that is necessary to our angelic expression of life in the fulfilment of our creative responsibility? We are not isolated entities, and this fact is known in angelic consciousness.

© emissaries of divine light

Let It Rain

Let  It  Rain

David Karchere  Sunrise Ranch

June 18, 2025   Loveland, Colorado

It’s been quite a week in the world. There is a war in the Middle East. There has been the assassination of political leaders in the United States. Yesterday, there was a military parade in Washington, D.C., and over 2,000 “No Kings” protest rallies across the country. Grief is a rational response to what is transpiring in our world. If we don’t acknowledge the sadness of it, perhaps we’ve gotten numb to it.

One of the saddest pieces of literature in the English language is Shakespeare’s “Romeo and Juliet”. It is a story of love not being able to live in the world. In the play it is about the love between two young people. But the theme is larger than that. It dramatizes how hard it is for the truth of what love is to blossom in human culture. These lines are spoken by the Prince of Verona in the last verses of the play:

See what a scourge is laid upon your hate,

That heaven finds means to kill your joys with love,

And I, for winking at your discords too,

Have lost a brace of kinsmen. All are punished.

A glooming peace this morning with it brings.

The sun for sorrow will not show his head.

Go hence to have more talk of these sad things.

Some shall be pardoned, and some punishèd.

For never was a story of more woe

Than this of Juliet and her Romeo.

The play is a tragic depiction of human culture. And behind it all, we can rest assured, is love. Yes, there’s love at work. And yet in some sad twist of human fate, love prompts people to do things that are irrational and destructive. I have no doubt that the mullahs in Iran are full of love—love for their country, their culture, and their vision for humanity. They are full of love. So is everybody else. And yet something is tragically missing. There is a tragic lack of the ability to ground love in practical, rational, wise action. And so, love is corrupted. People can aspire to the highest ideals, including things divine. They can touch the reality of Allah or God, by whatever name. They might have some perception of the angelic realms. But there is no guarantee that what they have touched will become creatively relevant in their lives. There is no guarantee that it will lead to anything but tragedy.

In 1960, Martin Cecil gave a talk on the subject, “The Organization of God-Beings Composing God”. In it, he made this comment: “What I’m talking about now is just a theory at the moment, insofar as you are concerned, but it needn’t remain that way if it is true.”

Martin encouraged people to apply what he outlined in principle in the living of their lives. It is vital that the principle be true. But even if it is perfectly outlined and believed in, that is not enough to avert the tragedy faced by human culture. For tragedy to be averted, human culture has to correlate with the truth being outlined. And the reality of what is true has to penetrate human experience in the land of the living.

There is a key distinction to be made as to how we love our lives. It applies to the closest elements of life—our own thoughts and feelings, our physical body, and our personal life path. It also applies to how we relate to others and to the world, especially to what we might consider to be our own.

In spiritual teaching, it is often said that we shouldn’t be attached to our life, including what is closest to us. Jesus taught: Whoever loves his life loses it. In writing about victory in human experience, John writes this in Revelation: “They loved not their lives unto the death.”

There’s a way to love your life that is not life-giving. If you idolize your own thinking, you can become obsessed with your thoughts. And the same is true of emotions. Have you witnessed people who say, “I feel it so deeply. It must be true.” Or perhaps you have thought that yourself. It’s possible to love life in a way that a person is controlled and dominated by the factors in it. Those factors could seem to be external to the individual. Or the individual could be dominated by their own thoughts and feelings.

If you haven’t noticed, the human mind can be a brutal dictator. If you love your own thinking and allow it to guide what you do without a higher wisdom, it’s brutal. It’s cruel to you. It’s brutal to the people around you. The human mind is a hard master. And there is a way of loving your own thoughts that makes you subject to them. The same is true of the thoughts of another person or the feelings of another person.

Don’t love your life unto the death. But this teaching is only part of the story. Having learned not to love our lives in a way that makes us subject to all the facets of human experience, we have to learn to love ourselves and our lives in a way that transforms us. We have to learn to penetrate our lives from above. Otherwise, we become aloof and disconnected, without the ability to penetrate human culture with love. This is what is sometimes referred to as a spiritual bypass. And no matter how much you love the theory you believe in, and regardless of how accurate that theory might be, until you apply it thoughtfully, wisely, and deeply, the patterns of human tragedy remain unchanged.

There is a way to love your life from above that does not idolize it and does not make you subject to it, but which penetrates your life with the higher spiritual truth that you know. That process begins with penetrating your own emotions and thoughts.

If we have the vision to love from above—to rescue our human life and the human world from above—we can penetrate our life and our world with the authority of who we are as a Creator. That’s a different way to love your life. It’s a different way to love another person, too. It’s a way of loving another person that isn’t subject to them and whatever they come up with as a human being. Yes, we can be blessed by the interchange. But there’s a way to love another person from above, just as you’re loving yourself from above. And if you ever have an experience of both of you doing that, then you are in for a profound creative exchange.

So often, a loving relationship between people can become combative. There can be a reactivity going on so that their love is subject to what is moving back and forth between them. That can be between two people in a personal relationship or between nations. Where are those who say, “I’m here in this relationship to come from a higher place and bring something higher to the relationship”, whether it’s seemingly more personal, work-related, or the diplomatic relationship between nations?

Here in Colorado, we have virga—rain that never reaches the ground. It can be so hot and dry that you can see the rain falling from clouds across the prairie, but it evaporates before it touches the earth. It can be like that in the spiritual experience of the individual. There’s something up there spiritually. The person is beginning to be aware of it. They feel it. But it doesn’t come down enough to drench the person. It does not come all the way through and penetrate their human experience. So it doesn’t pierce their heart or inspire their thinking.

If your mind is like most people’s minds—including mine—it wants to be the boss of you. It wants to tell you what’s going to happen, who’s right and who’s wrong, and why life is impossible. But there’s something higher that can descend into the human experience that shouldn’t be like virga. That higher cosmic intelligence should be moving your mind and mine, so our thoughts are born from it. It can penetrate our mind from above so we don’t have to be subject to every foolish thought that our human mind might come up with.

We can just say this to those thoughts, “I hear you. But we have something bigger we’re about here.” And if we can do that for ourselves, we can do it for each other, so that we don’t have the experience of bumping into each other like bumper cars. Doesn’t that often happen in human experience? Can’t we become like human bumper cars just bouncing off each other? If that’s what is happening, there’s not an actual penetration spiritually between us, so there isn’t the spiritual flow that’s natural in life.

When there is a flow, you inspire me, I inspire you, and now we are creating together. We are no longer bumper cars—an experience that is going on all over the place, near and far. It happens up close in the interior spaces of a person’s life. You could probably watch that happen to other people, and maybe even yourself. And you can see it among nations. It’s the human bumper car phenomenon.

“All are punished.” All are punished. Near and far, it’s tragic, and there is no need for it. But human culture just keeps playing out the bumper car experience. It is the virga experience, where we’re not really penetrated from above with spiritual things. We’ve got all kinds of beliefs about them—the 70 virgins up there when you die, and all the rest, whatever it might be. We have all the beliefs about it. But an individual who is fully penetrated with the reality of what is above is rare. And then there is virga between people. The creative energies that could interpenetrate the field evaporate.

When the virga phenomenon ends and the rain comes, we know what’s happening up there, because it’s what’s happening here. And we make it real, spiritually, here between us. We have a real, live, honest-to-goodness spiritual experience between us as people that correlates with what’s up there.

“As above, so below.” And then, with the resonance of that, we can feel deeply and perceive deeply what it is that’s happening at a higher level of Being because what we’re doing resonates with it. We are relating to it and giving expression to the essence of that reality in form in our own lives.

This is what it takes to make spiritual things real. This is what it is to indeed live a spiritual life—not a pious life in the usual sense, not a religious life in the usual sense, but a life that makes spiritual things real in human experience, a life that allows itself to be penetrated by the spiritual. In the context of Emissaries of Divine Light, the founding leaders of this program did a remarkable job naming the spiritual energies that are available to us, that are looking to penetrate this human experience: love, truth, and life.

Today, we are no longer content with spiritual virga.

We are no longer content with the human bumper car experience.

We are in the midst of a full-scale spiritual downpour.

Let it rain.

Pulse of Spirit — emissaries.org/let-it-rain-2/

© emissaries of divine light