I Am Not Aloof From My Creation

I  Am  Not  Aloof  From  My  Creation

Martin Exeter  February 9, 1986 a.m.

Hear the word of the spirit spoken now, in this moment: I am not aloof from my creation, either the seemingly vast cosmos or the one called man. I am present on earth through my chosen ones. These have not chosen me; I have chosen them, and sent them, that they might bring forth fruit of heaven and that their fruit might remain in the fulfilment of my purposes. My chosen ones reveal the fact that they are chosen; likewise those who are not my chosen ones reveal that fact. Any who suppose that they have a choice are either not my chosen ones, or have not yet proven that they are.

These words, I am sure, we all understand. In the 24th chapter of Matthew mention is made of the elect. These are the chosen ones. These are of heaven, and have elected to do what is creatively needful on earth. Most human hearts and minds imagine that they have a choice. They are deceived. The choice has already been made. It is simply a matter for human minds and hearts to become aware of the choice that has already been made. In that process of becoming aware it may seem that various choices are being made, but what seem to be choices are merely compulsions arising through the heart, the subconscious mind, to reveal the nature of the choice that has already been made. There may be a period for some when that choice seems to be a mixture. We ourselves are concerned with letting any remaining mixture be cleared away, so that the choice, already made, is clear. What has already been chosen from heaven reveals that fact, and cannot do otherwise. Likewise, what arises from the earth reveals itself.

Here is an inexorable creative process at work which cannot be stayed or prevented. Are there any here present who still imagine that they have a choice? That is indeed vain imagination. But the choice that has already been made will certainly be revealed. For those who are the elect, that revelation, mentally and emotionally, is simply an established fact. As it was put, “Ye have not chosen me, but I have chosen you.” It was also indicated that there would arise false prophets and false Christs who, if it were possible, would deceive the very elect, would deceive the chosen ones—the chosen ones who have been present on earth to accommodate the expression of the angels who have been sent. Accommodating that expression, of course, the angel is known. If that angelic expression occupies mind and heart, mind and heart know it. If it doesn’t, they don’t.

Humanly speaking, there may be an endeavor to reveal the qualities of heaven in living, to be loyal and true, to be nonreactive and understanding; but if this is the effort, sooner or later it will be proven to be futile. If such attitudes are assumed and maintained, it is indication of the fact that the minds and hearts concerned have not yet accommodated the One who has been sent, or have rejected the One who has been sent. A conscious awareness of the One who has been sent, the One I am, for each, comes, as we have recognized mentally at least, because the conscious mind has been restored to heaven and therefore is available to bear the light of the truth. If the conscious mind is not in heaven, there is no way by which the light of truth may be born, so any effort to do so in the earthly state is futile and indeed blasphemous.

There are many good people on earth who diligently attempt to accomplish the impossible. Mentally and emotionally we either reach the point where we become aware that there is no mental or emotional effort required to experience the truth, or we do not experience the truth and existence remains a struggle, and it remains quite apparent to heart and mind that the way isn’t easy and the burden isn’t at all light If anyone has that experience, either there has not yet been an awakening to the truth or there has been a steadfast denial of the truth. As we move along we are going to find out which, and no one should be surprised when they find out.

This process is at work through everyone, but it comes to a peak, one might say, through certain ones. Eventually it emerges through all. But something must be proven out by reason of those who have had a special opportunity, like unto ourselves. So we discover who is genuine and who is not—no need for judgment, no need to imagine that one already knows what shall be made apparent. In fact if one assumes such an attitude at any point it is most revealing of one’s own state. Where there is clarity, where the conscious mind abides in heaven, the light is carried and there is no incentive even to judge. Let it prove itself out. It is going to anyway.

So we may accept individually for ourselves the moving creative process by which the fact is proven. The proof comes in one’s awareness of being chosen. Having been chosen, there is obviously no choice. So all this wondering after the beast, which puts in an appearance from time to time in mind and heart, ceases, and mind and heart may say, “Now I know”— not because this knowing originates in themselves but because there is one present who speaks those words, “Now I know because my mind and heart accommodate me, and I am present in the flesh on earth.” This, as we recognize, is the emergence of the focus of spirit out of heaven into the earth. And it all comes because Lucifer is restored. Lucifer is once more conscious in heaven. By the way, that is not satan restored. Lucifer in the earth is satan; Lucifer in the heaven is Lucifer.

The conscious mind was not created for self-activated reasoning. Satan is the one revealing this state of self-activated reasoning. It is all thought to be very logical and, in fact, the purpose for a conscious mind. But it isn’t. Satan is very busy with all his reasonings, all his figurings. Knowledge is increased in consequence, but it is all based in a fallacy. It is all based in a false purpose. I am sure all of us, and everybody else, whether deliberately or by default, have assumed that our conscious minds were available to indulge in what they have imagined was logic and reason. This is based in a false premise. For one thing, the conscious mind was not created for that purpose in the earth; it is not supposed to be in the earth anyway, rather in the heaven—and, for another, because such supposed logic and reason result from a reaction to the earth. It is imagined that by an examination of the earth in this logical and reasonable way all mysteries can be removed. Does it really look as though this is happening? More knowledge, yes, but less ability to operate intelligently on earth. There isn’t a conscious mind within the body of mankind which, these days, would not be inclined to say that there is a vast amount of insanity on earth.

The conscious mind was not created to be in the earth, nor to reason and follow out its logical thought in reaction to the earth and earthly things. We need to see this, because I’m sure that satan is still quite busy around in our own experience, imagining that by these processes of logic and reason, analysis and all the rest, mysteries can be unveiled, the answers to problems can be found. It is all delusion, it is all a deception, because the conscious mind was not created to be in the earth, and so was not created to indulge itself in these reactionary processes of logic and reason. As long as it is indulging in this it remains trapped in the earth and remains subject to the dominance of the irrational subconscious mind. How could it be supposed that out of the irrational could come rationality?

So we are concerned to relinquish this. It is an arrogant stance anyway to suppose that all the mysteries of life can be solved, unveiled, by the conscious mind utilizing what it deems to be logic and reason. It has seemed such an impossible thing that any conscious mind could be relieved of this necessity; what otherwise are we here present on earth for? Well certainly not all this which has produced the deplorable state on earth. But the deception is very strong still, isn’t it, not only with the academic or scientific fraternity, but in everyone. Satan has certainly ruled, and it seems that there can be developed a rationale—it is the last thing it is—by which the triumph of satan is assured. Insofar as the attitude of satan is concerned it seems to be a foolproof system which finally leads to the dominance of satan in a very direct, and one might say dictatorial way, both internally and externally, for all human beings on earth. There is that in the offing, in Satan’s view.

And satan, although present in all people, does come to focus somewhere, through this person and that person of special note in satan’s eyes. This happens from generation to generation, so that ultimately it may be seen that it is not merely because of some manifest human being. This is where satan seeks to direct attention, so that somebody can be seen as being this great evil, or a group of people, whatever, a system, or something else in external form, so that there may be conflict. There may be those who, seeing this vast evil that is assailing the world—as though it hadn’t been doing it all along—identify existing human beings as being the authors of this terrible thing. Then one can get into a battle with them. And that is exactly what satan wants. What is it, divide and conquer? War. There has always been war on earth for this reason. And one can be so righteous in one’s warring: We must destroy this great evil which is embodied in this person. Maybe it is embodied in that person, but not only in that person; and by destroying that person it doesn’t destroy the evil, it doesn’t destroy satan. It merely destroys an instrument and nothing has changed, because there are countless other instruments, about five billion of them on earth! So what futility.

There is certainly a great deception, isn’t there, when it is imagined that one can locate the black hats, don a white hat oneself and destroy the black hats! Nothing has changed, because the destructive action was satan’s compulsion just as surely as the supposed evil that was being destroyed. So, as I say, satan has a foolproof system, in his own eyes anyway. But he is the fool, because the assumption is that there is nothing outside of what human beings do and how they behave. We have become aware of the fact of heaven, where the conscious mind belongs. To be in heaven, it needs to get out of the earth which satan has created, stop being deceived by that. The deception is always being made apparent by the attitude of judgment. In heaven, no judgment. There is nothing to judge; everything is the way it should be. On earth there is always plenty to judge, and it is by this means that the conscious mind is bound on earth, and consequently of course it is bound in heaven—it can’t get there. So until it is loosed on earth from this state of judgment it can’t be loosed in heaven.

This state of judgment can be supported by all kinds of reasoning and logic on the part of the conscious mind in the earth—right, because everybody has done it: “Of course! This is wrong. I know it is wrong because of this and this and this.” Well one can get around that, I suppose, by saying, “Everything in the earth is wrong; therefore what is the point of judging it?” It is merely comparing gray to gray anyway. Some people like a bluish-gray, and other people like another kind of gray, and so everybody is in conflict with everybody else. There is division, there is separation, there is death. So let the conscious mind be raised up into heaven. Then the conscious mind certainly may take the attitude, “I will not judge. No matter how certain the judgment seems to be, I will not judge. I will let it alone. I belong in heaven.” Then the accuser is cast down, satan is cast down, is relinquished; the conscious mind in the earth is relinquished. It isn’t a matter of changing the conscious mind in the earth; it is just letting the conscious mind come into heaven, that’s all. And in heaven there is Lucifer; in the earth there is satan.

So we awaken consciously in heaven as the chosen ones, the elect. There is much yet to take place on earth of a very unpleasant nature in the human sense. Okay, that’s the way it is, and no effort on the part of individual satanic imps can prevent it. There is no need to prevent it. If it was not for the elect no flesh could be saved, but because the elect are present the rule of satan comes to an end. The question arises of course insofar as one individually is concerned: “Would that be an end to me? because I still entertain satan in my judgments, in my reasonable and logical judgments”— “I am so right,” so satan says—or do we relinquish all that? We could even just smile benignly, when we become aware of these conflicts: “Oh, is that so? What has this to do with me? I am in heaven, and my conscious mind becomes aware of this fact.” Then the conscious mind has a use in heaven, but it certainly isn’t for self-activated reasoning and logic. The reasoning and the logic springs out of spirit, and the conscious mind becomes aware of it; that’s all. It doesn’t have to invent it for itself; it simply accommodates it and rejoices in the fact that it is so marvelous, all encompassing. Everything that needs to be known and understood is known and understood, but by the same token everything that doesn’t need to be known and understood is not understood and known.

There is a new process. The elect are gathered by the angels, you may recall, according to the record at least the way it is put here in the 24^th chapter of Matthew, “from the four winds, from one end of heaven to the other.” The four winds simply indicate participation in the creative process, where the four forces are in operation. And all of heaven is encompassed by reason of the elect. This happens on earth. The process is obvious. It is easy. It is very simple insofar as the conscious mind is concerned. All that is required of the conscious mind is to be in heaven, to relinquish its frantic endeavors out of heaven in the earth, and to let satan remain in the earth. No doubt satan will be active mentally in many, but not in the elect. There Lucifer is, bearing the light—not originating the light, not originating the processes of logic and reason, but simply accommodating the process of spirit in action. That is impossible without the conscious mind being in heaven. It can’t be done in the earth. It is ultimately done in the earth because the conscious mind is in heaven, and heaven and earth are one. So it happens in the earth too, but it didn’t originate in the earth. It didn’t originate because of the reaction of the conscious mind to the things that are going on in the earth. The origination was in spirit, and the processes of logic and reason originating there are based in a true premise.

When the conscious mind becomes aware of this process, what a wonderful thing! No more sweat of the brow. It is moved by the flow from the fountain. Do you remember something about that? No effort, certainly no cranking anymore. So let the conscious mind abide in heaven. And as that is true of ourselves, and whoever else, it is finished; the job is done. It is known that I am not aloof from my creation.

© emissaries of divine light

Spirit and Personality

Spirit and Personality

Martin Cecil  March 18, 1979

You will remember that it was said of Job that he was a perfect and an upright man, one that feared God and eschewed evil. This is rather an apt description of what should naturally be the case for all of us. It is quite obvious that human beings cannot be perfect by reason of human effort; they are only perfect when they are upright. Here is indication of the vertical component we were considering this morning: perfect and upright—because we fear God and eschew evil. We love and reverence God and we are not involved with the evolutionary processes in the realm of effects. We let evil alone; we eschew it. There is no need to condemn it. There is certainly no need to try to make what we consider to be evil into what we consider to be good. We trust God because we love and reverence Him. Being associated with God in the expression of right spirit, the essential cause is present by which the proper processes of evil may occur.

This morning we were touching upon the matter of position. A characteristic of human nature, of the horizontal state, is the endeavor to defend position, to defend one’s own position. Do you ever do that? I’ve scarcely known a human being who didn’t, because that is characteristic of those who are oriented in the realm of effects, those who have a lack of stability, because there is little awareness of the vertical component which is known by reason of spiritual expression. If there really is spiritual expression in living there is no need to try to defend anything, least of all one’s own position. Would it not be a great relief for all concerned if those of us who are associated together never anymore made any attempt to defend position? There is no need. There is no need either to defend one’s own position or to promote someone else’s position, or one’s own for that matter. One may have the attitude of trying to defend one’s own position because there is a feeling of being attacked somehow, or of promoting it so as to reach a position of supposed authority. There are those who have complained that they have never been appointed to positions of authority. Can you really be appointed to positions of authority? Not from the standpoint of the vertical spiritual component. The authority is there; it doesn’t need to be made to be so. In spite of the fact that there have been millions of human beings over the ages who have denied the existence of God, and certainly the authority of God, it has made not the slightest difference to God, to the fact.

We begin to associate ourselves then with the fact in the sense of the truth. The truth can never be lost. It may be lost sight of by human beings but it is still there. Whatever is true is true. How would you go about making something that is true not true? That would be an impossible task. It has been said that the truth is true and all is well in consequence. You cannot change the fact in this sense. There are those who try to promote their own positions, to defend their own positions, to reject the positions of others—it is all part of the same syndrome—or to promote the position of others. There have been some who have been inclined to try to promote me. Don’t do it! I don’t need any promotion, in either sense; none of us do, because we are.

Becoming aware of this through spiritual expression then we cease to be defensive and we recognize that there is no need to try to push anything. We certainly have no interest in trying to promote this ministry for in- stance; it is! I don’t think you have felt that I was interested in trying to promote myself. I am content to be. It is on this basis, actually, that we have a ministry. There is an inclination to think that what we do is important. What we do is certainly not the primary thing of importance; it is what we are. When we are what we really are then what we do will have importance, but only because we are what we are. If we are not that and try to prove that we are important by the things we do we may fool some people but we shouldn’t be capable of fooling those who really are Emissaries. It is what we are that is important.

We speak of that by using the words I Am. I Am, we have noted, is one of the names of God. So we are concerned with being, rather than with achieving, because when we are we will naturally achieve—no effort. What needs to be done will be done. But if we are not and we try to achieve we can only do it on the basis of the sweat of the brow, and that exhausts us after a little while; and an exhausted person is a dead person. So there is no necessity to promote anyone, least of all me. I would consider it an insult if you tried to promote me! I am not talking about whatever your own attitude may be toward me, but don’t try to transfer that to somebody else. In any case you need to have a clear attitude in this regard yourself.

If we have a ministry—and evidently we do—it is based in the fact that I Am. There is a spirit present then which springs from God. We speak of the spirit of the living God. This must obviously be made evident somehow. If it is to be made evident there must be someone to make it evident. It is important that it should be made evident because obviously the spirit of God has been present anyway even though it wasn’t made evident. It is only when it is made evident that the achieving becomes possible. The achieving is not based in human effort. It is based in the action of spirit, whatever that is. That action appears when there is a means for its emergence. There must be someone on hand to make that spirit evident then. Fundamentally that is all that is necessary, because the spirit does the rest.

There are those who seem to feel that I have claimed something with respect to being the supreme manifest focus of God on earth. I don’t think you ever heard me make any such claim. That would be a human assumption. No one needs to make that claim. If there is this point on earth it is made known by its own nature, in other words by being, certainly not by making any claims. In fact if claims are made it is an indication that there is something not quite right. What I have said on occasion relates to a fact, a visible and evident fact. I do provide the focus point for this ministry. I am not making any claims in that regard. It is the fact, isn’t it? Those who are associated with this ministry obviously and necessarily accept this fact. Otherwise there would be a house divided. A house divided cannot stand. So one either accepts the fact and is not a house divided or one does not accept it and is a house divided. The consequent experience is then known in either case. But I make no claims to be the focus point for this ministry. I merely sometimes indicate that it is the fact, that there would be no ministry in this moment if it were not for my focus point. It has emerged on this basis. Of course there are others who are sharing this focus point with me, and I rejoice in that, but I wish to make very clear to all concerned that I do not make any claims for myself. If there is a fact to be seen then I may point to it, as I am doing now with regard to the focus point of this ministry. This is the case in this moment. This is the fact in this moment.

I have also indicated that there must be a manifest focus point for the world, for mankind as a whole, if there is to be the restoration. I suppose this is portrayed for all of us by the fact that there must be a manifest focus point for this ministry if there is to be a ministry composed of however many people. This is the way it takes form. By the same token the same principles work in relationship to the whole body of mankind. There must be a focus point. That is the fact of the matter. I also indicated that there always has been such a focus point in the world. It has virtually never been recognized as such, and most of the time, as I indicated before, it has not even been recognized by the outer consciousness of the individual who properly should be providing that focus point. So we can see clearly what is factual and what remains to reveal itself. What is now factual has revealed itself and we don’t have to speculate in the matter. The focus point for this ministry is evident. It has revealed itself. It was rather murky for a while back along the way but gradually it has been coming clear, and now is self-evident.

There is a spirit present then made evident by reason of what might be described as a human personality. I am sure that we are all aware of the necessity to learn to worship God. The means by which we are enabled to worship God is His spirit. We cannot find God, we cannot locate God, because He is not locatable in the dimensional world, but provision has been made so that His spirit may be known in the dimensional world. This is our connection with God, the means by which we may worship God. There must be a personality which allows the spirit to be made evident so that the processes of worship may be experienced, but the personality is not worshiped; the personality doesn’t need to be promoted. The factor of primary importance is simply the spirit. This does not mean that the personality concerned can be pushed aside—“We won’t take any notice of that!”—because if you do that you lose the spirit too. If a personality is making the spirit evident and you push the personality aside the spirit won’t be made evident to whoever pushes the personality aside. So the personality is on hand, and warrants love and respect by reason of the spirit that is revealed because of the personality. But there is no worship involved. Worship is of God, whose spirit is revealed.

Let us see this in a little different way. I love the Word. Because I love the Word I anticipate that you will love it too. If I didn’t think much of it I couldn’t expect you to love it, could I? I love the Word, and I love the words which reveal the Word. Do you suppose that that is self-adulation? I might offer a quote here: “The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.” This is the basis of all spiritual expression. So it could be said, in one sense at least, that the words are not the words of the personality; and yet they are the words of the personality because they couldn’t be spoken without it. But here are the words revealing the Word and consequently finding expression in the world the way it is. I love the Word, and I love the words, and I can say that without any self-adulation whatsoever because I know from whence the words come and from whence the Word comes.

Because of my love in this regard I offer you the opportunity of sharing it. As I said before, if I didn’t think too much of the Word and the words but just gave out because it was my duty to do so, what would you have to share? You have the opportunity of sharing the spirit, and the spirit loves the Word and loves the words that make it evident on earth. To the extent that you have the same experience then to that extent we are one. To that extent we begin to merge into the vertical spiritual component.

The words and the Word are indeed Life. There are those who have received the words and, because of their own internal experience, found themselves delightedly acquainted with the Word, never having met this outer personality. In one sense I suppose you could say that makes it easier for them. There are no reactions toward the personality to get in the way of the Word which is finding expression. But you may easily see that while it is necessary that there should be such a personality so that the words may be spoken, recorded, transcribed and sent out so that somebody can read them, there may be response to the Word on that basis without a person having personal acquaintance with this personality. Obviously there must be many in this category and will doubtless be many more. It is the spirit that is primary. Of course there are those who may react somewhat to the way the words are expressed, imagining that they might be expressed some other way which would be more acceptable to them. Perhaps some of you may have had that experience. But here is a personality that does it this way, and you have to lump it! Doubtless some other personality would express it some other way, but then there would be those who would feel that they were necessarily having to lump that. The point is that one rightly becomes increasingly aware of the Word which is being made evident by reason of the words, and that is supreme.

In one sense it doesn’t really matter who provides the means for making the Word evident. But we also see that there is necessarily a design which includes an essential point of focus, actually many points of focus; but it all comes to point, and must come to point, somewhere. So never accuse me of making any claims by trying to get someone to accept a concept you may have about me. Just let me be me. Trust the spirit, because the efforts and manipulations of human beings are obviously not getting anywhere. So what is there left but to trust the spirit of God?

It seems that I have been speaking quite a bit about myself, which I don’t usually care to do, but there was something necessary to clarify here. In any case I can repeat the words that I quoted before: “The words that I speak unto you I speak not of myself.” They didn’t originate in this human personality, certainly, and if something is rightly to be said I go ahead and say it because that is my business. We all have the same responsibility, not only in speaking but in our living in all respects, of revealing what is ultimately, absolutely dependable. The dependability is not so much in the outer form, is it?—the personality, as such—but in the spirit. It is revealed by a personality that makes evident that it is perfect and upright, fearing God and eschewing evil. Then there is something present and in expression that is dependable, but that is the spirit of God.

Having emerged to the extent that it now has, increasingly through numbers of personalities, there is a power made evident, a power that gives evidence of the stability of the spirit of God. Of course the spirit of God has always been stable but there have been very few personalities available for its expression. Now it begins to be revealed increasingly. As we have noted before, there is evidence on every hand of what is not dependable, and this includes vast numbers of human beings the world around. If we see this lack of dependability we have no desire to condemn it at all. It is the way it is, and it must be the way it is because of the state of identity in the horizontal component. So we see that that is inevitable, but we see that something else is present also for which we carry the responsibility. If I have indicated this responsibility as it relates to me I do so because it also relates to you. I am certainly not unique in this regard. So we share a responsibility which is based in the worship of God, and our increasing awareness of the spirit of God, the tone of life, by which the worship is made possible, has come because of the Word and the words.

There needs to be a certain reverence in this regard, an awareness of from whence these things come; but it also impresses upon us, surely, the reverence that is needed with respect to our own words. Do you have a sense of reverence with respect to what you say? Human beings seldom do. Anything slides out of the mouth. But what comes out of the mouth is rightly, for us, the Word finding expression because of our particular unique personality as individuals. We make no claims for anything. Maybe you get impatient with people sometimes because they seem to be so dumb; they don’t understand. You explain something to them, probably trying to lay something on them—the truth, you think. But they don’t understand and they argue about it, get into a hassle. We need to keep our expression sacred, remembering that it can only be fitting when we are; the concern is to be what we are. Then the expression will appear accordingly. Actually it does all the time but because most of the time we have been what we are not, the expression hasn’t been very dependable therefore.

Someone made a comment in a letter I received—today, I believe. It said, “It is safe to love what is right.” We may see this in terms of the Word. Wherever rightness appears it is safe to love that because you are loving God; it is His spirit. The trouble with people has been that they have associated the rightness with some pattern of human nature, and in loving the rightness they thought they were loving the human nature. If you start loving human nature you are going to be disappointed; it is going to be a letdown; it is not dependable. But if you love what is right, that is dependable. You may have seen something expressed through somebody that was right; you loved that; but they may never express anything right again! If you are alert to see what is right as it finds expression anywhere, through anyone, and you always love that, you always rejoice in that, then you do what you may to enhance it; not so much because of the person through whom it may have appeared but because it was the spirit of God and you love and you worship God. If by what you are able to offer, that expression of rightness becomes more consistent and more full, then that is wonderful and you are delighted; you love it.

When a particular personality begins to allow this to happen, then that personality is included in your respect and your love. If you have felt that I perhaps have loved you I am sure you know it wasn’t because of the things that were wrong in you or the expression that was wrong that came out of you. It was because of whatever measure of the spirit was finding expression. You may have noted for yourself that when someone who has perhaps been allowing some measure of the tone of life to be sounded turns away, so that that tone begins to fade, very quickly you forget that person. You don’t forget the tone of life but you forget the person, because that person is no longer allowing it to sound so that you could remember him. I have forgotten more people! But I remember you because it is the sounding of the tone of life that is impressive. That is supreme.

You very well know that there must be someone present to sound it, so we rejoice when there is someone present who is sounding it; but we rejoice in that person not because of the person but because of the sounding of the tone. Human beings are very much inclined to cling to external forms, even when they are long gone. This is done very often by a worship of death, isn’t it? Remembrance Day—remembrance of what? If we remember the tone of life we don’t have to look back to find that. It is right here now. In fact we can’t find it anyplace else. We may remember that it did sound once, but that is of little value now unless it is sounding now.

Remembrance Day relates chiefly to form, doesn’t it? to past personalities which are no longer. Why imagine that it is important that they should be remembered? The only thing of importance is life itself. There wouldn’t have been any personality to remember out of the past if it hadn’t been for the life, but the life is now present with us. If we have looked back on occasion in a historical sense to various things, it was not to try to relive the past, was it? but that by what we examined we might be in better position to live now. As we become proficient in living now we don’t need to look back anymore, because what is happening now is without precedent anyway. It never happened on earth before. Let’s not try to live now on the basis of some concept somebody has about the past. Let’s find out what living now entails. So it is quite safe to love God, and we love God by loving His spirit.

We love His spirit wherever it may appear, but in order to appear it must appear through form; there must be a form present to make it evident. Sometimes the forms are flowers. Some people say they love flowers. Do you love that particular material that composes the flower? You love the beauty, don’t you, the aroma, the color, the spirit that is finding expression at that level. And if, as is usual, a flower passes away after a little while you don’t have a funeral service. You anticipate that another one will come, maybe shortly or maybe next spring, whatever. When we are oriented in the vertical component we are oriented in spirit, and it is always the spirit that impresses us. When the spirit does find expression we rejoice in the particular form that lets it, and we love that form because it is letting the spirit find expression, but supremely we love the spirit. If that form ceases to allow the spirit to find expression we are content to let it pass away.

There is a balanced view here which human beings have found it difficult to encompass, apparently. They get all mixed up about loving spirit and loving forms. But you only love forms because of spirit; you do not love them in and of themselves. It is the spirit which gives life, and we are here to live; we are here to increase life. We worship God through His spirit. We are constantly alert therefore to see His spirit as it finds expression anywhere. The more clearly it finds expression the more beauty there is insofar as the means for that expression is concerned. On this basis we get a little different view of what beauty is too. There are very stereotyped ideas as to what is beautiful insofar as human beings are concerned, particularly as it relates to the human form. But I have seen human forms that conformed to the stereotyped view that they were beautiful but were really far from it because there was virtually no expression of the tone of life, whereas other forms that weren’t considered to conform to the requirements were indeed vibrantly beautiful because the tone of life was sounding loud and clear. I’ve observed some rather crippled forms at times where this was true and the person was really beautiful. We begin to associate beauty with spirit then and we delight in the form simply because it allows the spirit of God to be made evident. We are willing to relinquish structures that life may increase, because wherever there is a structure life is being inhibited. The structures of human viewpoints kill: “The letter killeth, but the spirit giveth life.”

So we have the opportunity of sharing the expression of spirit and the observation of the spirit, and on this basis the world becomes a different place. Beauty emerges that we never really saw before because we were trying to make forms be the beautiful thing, when spirit is the beautiful thing and the forms that make it evident share in that beauty. This evening we have been making right use, I trust, of our time together to find a greater orientation in the vertical spiritual component, so that the forms, the horizontal, begin to lose their dominance. Finally we may come into a balance, associated with spirit and aware of the necessity of form. This is wholeness, wholesomeness, health. So may we give glory to God in the bringing forth of His spirit into expression, that the beauty that was referred to as the Garden may begin again to emerge on earth in all its wonder. I rejoice to have shared these things with you this evening. Let us continue in the spirit of the living God as we move forth to assume responsibility for our worlds.

© emissaries of divine light

The Transparent Human Self

The  Transparent  Human  Self

Martin Exeter  February 10, 1985  100 Mile House, BC

“And the King of glory shall come in. Who is this King of glory?” No particular attempt was made to identify Him in the song which the choir sang—but the Psalmist makes a stab at it! “The Lord strong and mighty, the Lord mighty in battle.” And then, finally, “The Lord of hosts.” However, all this is merely giving one concept after another and, I don’t think, in the end, has identified the King of glory any more than as the King of glory. If there is a state of separateness from the King of glory, then all that can be provided is some human concept. The state of separation is known to human beings in their awareness of selfhood. Human identity is separate from divine identity, angelic identity, heavenly identity. Human identity is an earthly identity. There is then on the one hand an earthly identity and on the other hand a heavenly identity—a state of separation. So the human idea of God and of the Lord of hosts, or the King of glory, is required to identify something other than what the human being presently knows himself to be. “There is another state, but it isn’t me. I am this human state, and everybody knows that this human state is very impoverished and limited. Therefore it is not surprising if I am impoverished and limited.”

We have recently been giving some thought to the matter of ascension, [greatcosmicstory.blogspot.com/from-whirlwind-of-ascension-martin.html] the creative process by which there is a raising up. Human beings everywhere have been raised up out of the mineral kingdom, the kingdom of vegetation, even the animal kingdom these days, so that there is substance standing up in a flesh body. Included in this substance is also the substance of mind and emotions—the substance of consciousness. While life remains, this substance of consciousness is not separate from the physical substance of one’s flesh—and the physical substance of one’s flesh is not really separate from the other kingdoms of this world: they are all included. This raising-up process of ascension just goes so far, and human beings develop an identity. There is the attitude that I am myself—but the self is composed of all this substance which has been lifted up to a certain level of experience, characterized by a certain level of consciousness. We are well aware that human beings vary considerably in the level of their consciousness. But the whole experience of self in the human sense is restricted to this lump of raised-up substance, with the inclusion of what we call consciousness. The consciousness which we have and which comes to focus in a sense of self occurs because there are certain facilities available in the physical form to permit this to happen. In the development of these facilities are various systems in the physical form, such as the endocrine system and the nervous system, the circulatory system, the lymphatic system, the digestive system. One can identify a number of different systems, which obviously are facilities for the expression of life in human form, and these facilities allow for the development of consciousness.

So we have one gathering together of substance at various levels which, because of its nature and design, produces or creates an earthly identity. All human beings have this sense of human self, the earthly self—but clearly this is a creation; it developed out of what happened in this cycle of ascension. But if there has been a cycle of ascension, something must have produced it, and it wasn’t the thing that was created; it wasn’t the sense of self humanly speaking that did it, because there wasn’t any self to start with; it merely developed along the way. Everyone these days has become so enamored with this sense of identity which puts in an appearance that they claim it as being the ultimate. Human beings after all are the ultimate creation here on earth, and therefore the earth was created for human beings and it is available for their use—and here they are, trying to benefit themselves from the situation as they have found it, at the level of ascension to which experience has brought them.

Because of the love of this earthly self there is the endeavor to promote it in various ways and to maintain it in existence. Finally it can’t be maintained anymore, and that is that. This seemed a rather unfortunate state of affairs, so various ideas have been developed in the mental realm of consciousness to help sustain this earthly sense of self. These theories and beliefs that have been developed look to what they call a life after death for this creation, which only appeared by reason of the physical body. We can well see the reason why all these ideas have been promulgated, mostly through religions of various sorts. Whether one proceeds immediately to an ultimate heaven or hell in the earthly identity, or whether one just goes into limbo for a while and shows up again later in some other form, it makes very little difference. The idea is to maintain the earthly identity which is so much in love with itself. The primary characteristic of a human being is self-love. This is considered to be natural. It may be thought of in terms of sustaining life itself, or it may be thought of in these religious terms; and all that human beings attempt is based in this self-love. The self-love may include some others as well—and with some, they reach a point where they are, in theory at least, including everybody, the whole human race: “We have got to sustain the existence of the whole human race in this state of human identity.”

Well we have all passed through this stage I am sure. The question is as to how far beyond it we have come, or whether we just got stuck somewhere along the way because we were so in love with this human identity. That is the only reason why anyone gets stuck—self-love. We know that the valid instruction is to love the Lord. But then who is the Lord? One can develop a theory and say, “It is myself. After all, I am.” And this human character boosts itself into a position of deity and functions on this basis. This is the way all human beings have been functioning. No matter what their claims about some other deity somewhere, the actions of human beings have all been based in what has emerged through this human facility, what was present in the flesh. In the flesh there are, as is well known these days, the factors of heredity—and all this is included in the character that is developed in the human identity.

So we have this very obvious state of separation from whatever it is that allowed for the development of this human identity. After all, there was a point back along the way where it didn’t exist, for all of us—there was no human identity. We look back and we study history, or we hear of our ancestors, and feel a sort of connection back there with all this that has been ongoing; but it is quite clear that there was a point where in the human identity we didn’t exist. We hadn’t even been thought of, and there comes a time when we are likely to be forgotten, where we have ceased to exist. This has always seemed a terrible fate insofar as the human identity was concerned, because of the self-love. No matter how miserable and rotten the experience of human identity has been, there has been sufficient self-love to want to preserve it.

Mention was made by Jack Callister yesterday evening, reading from an old service, [greatcosmicstory.blogspot.com/an-unimaginable-transformation-to-occur.html] of a movement of the solar system and the galaxy through space, in the recognition that there are various qualities of what is present in space through which these systems move. This was seen in light of the fact that there came a time in the past when the quality of substance in space was such that what has subsequently been called the fall became possible—it became a fact. However in the course of time there is movement further, and there is an emergence out of that particular quality of substance, so that it establishes a state where what we have known as the fallen state cannot exist—this whether human beings like it or not. We now have an awareness that the rising tide parallels this cosmic movement. After all, the whole of the all-that-is is one thing. Unlike human beings, who try to go off in their own separate ways and achieve their own isolated purposes, all that composes the universal whole is part of one thing, naturally and easily coordinated. That state of coordination is consequent upon what we have called love—oneness—the universe is one. Only in the self-loving consciousness of human beings is there this state of assumed separation. It is unreal; it doesn’t really exist anywhere but in human consciousness.

So there is this rising tide, which is a cosmic tide, but it comes to focus particularly in our galaxy, in our solar system, in our planet, in ourselves, in all human beings. Human beings are part of this whole universal operation. It has been possible to exist in this limited human state for many thousands of years simply because of the nature, the character, the quality of space substance through which this solar system in particular is passing. Now, the fact is that it is emerging out of that substance, which means, for human beings, that the state of separation from the all-that-is can no longer be maintained. We ourselves have caught some vision, and have some experience of the fact, that we are one. We have not always approved of this, mind you, and have sought to maintain our uniquely splendid characters! But the human identity is not splendid at all, and is not particularly unique either. You find a lot of people who are very much like each other, some of them even in appearance. So we have this rising tide, which is not a little local affair, although it seems to be so from the human standpoint—from the standpoint of human identity it becomes more and more uncomfortable because the state of separateness from the whole is moving toward the point where it can no longer exist. As human beings are accustomed to being separate, they are accustomed to their self-love, they are accustomed to doing the things that they do on the basis of that self-love, and this is harder and harder to sustain; it becomes quite uncomfortable to the human identity. Then there is a good deal of complaint about this and a good deal of blame put here or there for it—but the blame is not rightly put on somebody else. What is happening is merely consequent upon the rising tide, which one either learns to move with, to enter the ark, shall we say, and float on the surface of the water, or one drowns—and what drowns is this human identity.

So the human sense of self is raised up to a certain level. It has been all down through the ages, and human beings have reached whatever level it was but never allowed it to go any further because they were held firmly in that restricted and disintegrating state by their self-love. Well obviously if one is to emerge out of that, that self-love must be dissolved somehow. There must be love of another self. The self-love which is known by human beings is a phony. It is an unreal experience, because there isn’t any self of that nature that is lasting. It is a temporary self, a temporary identity. Now in this raising-up process—the process of ascension—there is movement which brings a clarifying state of self. The human self becomes increasingly transparent. If you consider the word transparent you will immediately be aware of the fact that the human self becomes increasingly nonexistent—because it is transparent, whatever the truth is can come forth.

So there is the gradual dissolution of the human self but at the same time the emergence of the true self, the true identity that has always been present and which has made possible the unfinished, incomplete human identity which has been the experience. It has been incomplete because it only went up so far. It never came to the point of clarification and transparency where the human self would vanish and the true self would appear. We can see that this happens for a baby, a child, adolescent, and so on. There is the fading of one experience of self and the emergence in greater expression of another experience of self, a new identity. We were, I am sure, quite content to have a baby identity when we were babies. We didn’t really know all that much about it because the identity hadn’t developed adequately yet. But as it begins to emerge, a human self is created, a human identity. This could be—it hasn’t been for a very, very long time—a natural progression. It hasn’t been a natural progression because it got stopped at a certain point where the self-love was so strong that it held the person identified with the earth and it did not allow any further development of the experience of identity. It seems that most people are quite satisfied with their identity in the human state, and they usually hook it to various fields of human endeavor, and this human identity developed in self-love becomes the great thing. That is why it is such a shattering experience when the individual has to retire. He is losing what he thinks of as his identity. The former things need to pass away. So the process of ascension insists that you either rise up or you go down. Human beings individually have chosen to go down, so far. Generation after generation they have gone down. It has been such a habit that it is considered to be natural. Well it is natural in a sense because it is something that doesn’t belong—it is just simply passing away, that is all. But why go to all the trouble to create human beings and then simply ditch them? Of course that isn’t what was done. That is what human beings have done to themselves because of this state of self-love.

The ascending process has always been there, because people have been lifted up in physical form, lived for a little while and then died; and that process of lifting up has been going on, but it has always dropped right back again. It was never allowed to carry on through because human beings were so self-satisfied and so intent upon following out their theories of achievement in self-love—and we have a world of that nature. But it is reaching a point where this restricted state cannot continue to exist—there are cosmic reasons for that, beyond human control; but regardless of why it is happening, it is happening. And human beings are either participating in this ascending process, so that their sense of identity is changing, or they are staying with the old identity and passing out of the picture.

This is something which is happening on a large scale—it is happening on the scale of mankind. It is not only on the scale of mankind; it is happening throughout the universal whole—but this is a very particular event that is occurring in this particular part of the universe. The universe is not bland; it is not all the same thing going on at the same time. There is a vast multiplicity. But here something is happening which involves mankind, and it involves us because we are a part of mankind. It involves everyone. No one can find a position of exemption; at least the only position of exemption is the death or the passing of the human identity. Then you are exempt, but then you don’t exist anymore; whereas this state of human identity, if allowed to participate in the continuing ascending process, becomes increasingly transparent. One self fades out, another self fades in—this is something that happens at death anyway, but that is not very satisfactory for a human self which suddenly fades out; it is cut, it is not fading out. Rightly there is a fading out as the human identity becomes less structured, less of what the individual has been insistent upon maintaining all the years before. As there is a willingness to let that fade out something else fades in, because it is all part of the process of ascension.

Human beings in the limited condition have never known what wholeness would be. Something is beginning to percolate in human consciousness with respect to a state of wholeness. They don’t know what it is. They try to apply it in various ways in various fields. But the state of wholeness is something which already exists; it doesn’t need to be applied but becomes the human experience to the extent that the human identity fades out. As long as one insists upon maintaining one’s position in the human state and there is an unwillingness to let that fade out, one is insisting upon passing away with what is only temporary. It proves to be only temporary because the whole cycle of ascension is not allowed to work itself out. So it is cut off at a certain point by reason of human self-love.

We participate in what has been described as being with one accord. Being with one accord relates to love, and we find ourselves, to the extent of this experience of love, to be in one place. The place no longer is seen in earthly terms. We don’t all have to jam into one geographical position to be in one place. The point is that we are in one place of identity. Instead of saying, “I am an earthly person; I am this earthly character; I have these earthly peculiarities,” you begin to realize that you are not all that, but you are the One who has caused all that to reach the point which it has in the process of ascension. You could look with some compassion upon this earthly character who has rather arrogantly claimed an earthly identity and you can see that that is just a stage in the process of ascension. That is the experience that is known at that stage. But now, having developed some sort of a human identity, a human character in the earthly sense, you look upon that and you say, “Well that’s rather a strange sort of thing. How about coming up higher? Rise up, my love, my fair one, and come away,” so that all this earthly stuff begins to dissolve and the earthly identity becomes more and more transparent. One is no longer blocked by this earthly self.

The experience of identity becomes more and more transparent and the old is fading out, the former things are passing away, and the new is fading in. Behold, I make all things new. That is the process if we are willing to go with it. There must be the willingness to let this earthly identity fade—and there is something that fades in. You begin to find a new state. We all have had this experience, in whatever measure, of something fading in when something else was fading out. Unfortunately the self-love tends to keep a grasp on certain things and it only is a partial experience in consequence. But there may be ease in relinquishing the past, relinquishing ourselves: “I of myself can do nothing. I don’t want anything. I am not trying to get anything. I am just willing to participate in the experience of the true identity I am.” One may describe that using the word life: “I am life.” Or “I am the way, the truth, and the life.” But I am life. I am life humaning, in this specific way. But I am life humaning everywhere. I am life treeing. Life is no respecter of persons. Here is the common denominator. I am that—and being that I am not separate from anything. I may not immediately be, in the personal sense, in the form of a tree, but still what I am is in the form of a tree too. Then we begin to discover that there is this state of being with one accord in one place, a place of life—and life is love expressing through the design and the control of truth. I am love, I am truth, if I am life. It all is one. There is one whole.

All that needs to happen is to experience it, which requires that the old state fade out and the new one fade in. Where there is a willingness for this to happen—that proves itself out—then it happens. It is not done by the human self. The human self didn’t create itself in the first place. It sustains itself by self-love, but if that self-love wasn’t there it would have naturally followed through in the ascending cycle and would have emerged into the experience of the divine self, because the human self would have faded completely away just as your baby self faded completely away, and all the subsequent selves. Some of them didn’t fade completely away. That is the trouble with immature human beings—they didn’t allow the natural process to permit a fading out at one level and a fading in at the next, all the way through. A person becomes so enamored with himself that he says, “No, stop! I am me now”—which is a lie. It is a false identity. It must continue all the way through if there is to be the discovery on earth of the truth. If there is not that discovery then what is not true passes away. Simple. It passes away individually, and has been doing it for a long time, but somewhere it passes away collectively because there is this rising tide and the false cannot be sustained.

So we share this responsibility of moving in accord, because we accept an identity which is not restricted and limited by the former things. One must participate in this rising tide, in this ascending process, to begin to find a level of perspective where you can look back at yourself: “My heavens! How could I have been like that?” Well you can only do that when you have emerged out of that, and you can only emerge out of it when you stop loving yourself so much. You love what is happening in the whole. You love the rising tide. You love the changing perspective. You love letting the former things pass away. You love allowing all things to be made new. All things! Let the former things pass away, that there may be the experience of being with one accord in one place, the place of life, the place of joy, the place of satisfaction and fulfillment. “Rise up, my love, my fair one, and come away.” We need to be able to speak those words to the identity which has been so intent upon maintaining itself, claiming to be oneself when it isn’t. When we can begin to stand above it, and see it with perspective, it is ready to dissolve, and the increasing transparency for the experience of the truth is known. I rejoice that we may participate in this process together, with one accord, in a setting such as this—but let us participate in it regardless of the setting, because we are there. I am there. I am life humaning, humaning in all kinds of different ways. Just take a look around: animaling, treeing, mineraling—everything. That is what I am doing, and it is all one. I am.

© emissaries of divine light