Friday, July 03, 2026

Giant Stature

Giant  Stature



Martin Cecil  June 30,  1974 am



It is a pleasure to see the Chapel so well filled this morning. I would extend a particular word of welcome to the ones who are now present to attend a Class over the next four weeks. We are assembled this morning to serve, which is the same thing as saying we are assembled to live. The reason that we are all present in this particular place at this particular time is because, whether any of us knew it or not, we were brought here by the spirit of God. Most, presumably, have been brought in a more or less cooperative spirit. There are those who sometimes come kicking and squealing, so to speak, but regardless of what the individual experience is, the reason for the coming is always the same: the working of the spirit of God. Now, what those words mean, “the spirit of God,” is still to a very high degree unknown. We may describe some of the characteristics of the spirit of God by using words which we think we understand, for instance the word “love.” Obviously, a person who had never experienced love wouldn't understand this word when it was used. No doubt we could, although it wouldn't be very profitable, talk to a corpse all day long about life, but there would be no comprehension, simply because there was no experience. For true understanding there must be experience. Merely to define something on the basis of intellectual terms does not tell us what it is. All too many human beings have been fooled into thinking that they knew, when all they had heard was an intellectual definition. Even the words, in such case, are liable to be translated differently by different people. Such extent of understanding, so called, is a very unstable thing; the only real basis for comprehending anything is through experience.


It is important, therefore, that there should be spiritual experience. If the only experience that a person has is of a physical or intellectual nature, his comprehension is bound to be extremely limited. Most people are involved in these two levels of experience and find themselves greatly restricted. Consequently, we may recognize that most people may be described as pygmies. Apparently there are great numbers who are content to be that way all their lives; however, once there begins to come the reality of spiritual experience, then there is the awareness of giant stature.


Now, of course, when I speak of spiritual experience I am not necessarily referring to religious experience. Religious experience, for almost all who touch into that field, is limited or restricted to mental and physical experience. The very word “religion” is derived from a root meaning “to bind,” and people do indeed tend to be bound by their concepts, mental concepts, about spiritual things. And how restricted people are on this basis! They become rigid and emulate Lot's wife; she, you may recall, turned into a pillar of salt. So spiritual experience is very largely unknown to human beings, who are vastly more familiar with material and intellectual experience. But always, if our experience is limited to those levels, it is bound to be very restricted, and falls into the pygmy classification. Now, no doubt there are some great minds on earth who might be inclined to dispute the point, and there are those who look at those great minds and might be inclined also to dispute the point, but those levels of experience, physical and mental, are extremely restricted and a person can never find the truth of himself if he limits things to that.


Spiritual experience in the true sense relates to the spirit of God. Now the spirit of God can be recognized intellectually as being, at least in the mental and physical sense, quite unrestricted; therefore, if there begins to be experience at that level the giant stature may emerge. Now the emergence of that giant stature has tended heretofore in human experience to be channeled into the restrictions of the material and intellectual levels of being, and so the giant is compressed into the pygmy. In actual fact, where there is true spiritual experience, what was heretofore pygmy expression physically and mentally may take on the evidence of the giant.


Now, as I say, this has been largely an unknown quantity insofar as general human experience is concerned. There may have been some recognition of the giant stature as related to somebody else. One would immediately think of the One who lived on earth nineteen centuries ago, called Jesus. Here was a giant indeed, and the fact of that gianthood has been made evident by the tremendous effect that that one life had on the whole world of mankind. He was not at the time seen as being a giant; He was not so recognized at all. But the effect of the fact that He was a giant, whether anyone recognized it or not, is quite obvious in what has occurred subsequently in the lives of human beings the world around. So it is spiritual experience that permits a person to know him- or herself as the giant which he or she really is. Now, in describing this giant experience, we have made mention of the angel. The spiritual experience of the angel, which constitutes the individual's true identity, is in fact the birth of the giant expression into the world through the physical form of the individual and his capacity of consciousness.



In the animal kingdom there is very often the herd experience, the herd or the flock. Human beings have tended to participate in a similar experience at their own level. It is said of people that they are gregarious—they flock together—and there is a great deal of evidence of this, of course. Cities constantly increase in numbers and there is an endeavor on the part of most people to find some sort of a sense of belonging in the herd, or in some particular aspect of the herd. Of course, various human ways of organizing herds have been undertaken; some of them are even named after animals, Elks and Lions and what have you. This has seemed to be necessary in human experience for various reasons, but one of them relates to the fact that the true sense of belonging is absent; therefore there is the endeavor to manufacture it, and human beings flock together on this basis—I suppose you could say, in this sense, emulating the animals—the endeavor to generate somehow a sense of belonging, to be accepted into the herd. When one is young and tender this seems to be extremely important, partly because there would be, supposedly, a rather painful experience if one refrained from being absorbed by the herd. The individual doesn't want to stick out, so to speak; he wants to be camouflaged by the necessary protective coloring, and part of the motivation for what is done in such case relates to what seems to be required to be accepted into the herd.


Now, of course, all this has very little to do with the truth of the person; it has very little to do with spiritual experience, in other words. It relates primarily to the material levels of being, and to the mental level in the sense that one conforms to the way that others think. If this is done, of course, the individual loses the true identity which would otherwise emerge; he accepts a false identity which has, in fact, been imposed upon him by others, by people round about. But if everybody is doing it, it seems the thing to do and it takes a certain amount of—what shall we call it?—guts, strength of character, to withstand this pressure. And it is pressure; it is pressure to stop growing, to stop moving in the cycles of maturing under the influence of the spirit of God.


Anything that happens to human beings—the processes of physical growing up, for instance, the processes which develop the capacity of consciousness—is all brought to pass by reason of the spirit of God. If a person therefore neglects to move with the spirit of God but moves, rather, with the influences and pressures which cause conformity with the pygmy state, then the processes of creative development stop. This is more or less clearly recognized in the world the way it is, because human beings begin to die very quickly; they begin to participate in a process of disintegration. A peak is reached, seemingly, in the early years of so-called adulthood and then it's all downhill thereafter—the pygmy state which shrinks and shrinks until it becomes nothing. Whereas what should be happening is an expanding creative process by reason of the working of the spirit of God and a natural cooperation with that working. If one resists it, if one objects to it, fights against it, contends with it, then one remains a pygmy in a shrinking condition.


Presumably you who are here present have at least cooperated in some measure with the working of the spirit of God to bring you to this hour and to make it possible for you to have a beginning understanding of what I am talking about. The unrestricted state is known in spiritual experience and we are presumably here, all of us, to learn what that is, to be educated. This is true education, something that is thoroughly neglected in the world in the general sense, the drawing forth, the coming forth, the expression of true spiritual being.


Now, because all human beings are born into what is well described as a material state, a self-centered state, the only approach that can be made, to start with, toward spiritual experience is a self-centered one; and people are inclined to make such an approach because they feel there must be something more to life, for instance. But this is translated in their own consciousness: “something more to my life.” Well, if this causes the individual to turn toward what is, in effect, higher than himself, this is the starting point for the changed experience which would allow acquaintance with the spiritual state; but the spiritual state is not a self-centered state, so one cannot bring one's self-centered motivations into the experience of the spiritual state. To the extent that self-centered motivations remain, the individual is blocked; he finds the door closed; he can't get any further. And this is why much of religious experience has seemed to be such a hard struggle. It is a hard struggle to try to get through a door that's closed, and a person keeps hitting his head against the hard wood; there is a contest, and ultimately the head, of course, is broken, because you cannot force your way into spiritual experience—whatever that would be—by self-centered methods.


So, if we are concerned to come to know the truth of being, to emerge into the giant state, then we can't maintain a self-centered approach; we can't, for instance, maintain the approach which causes the individual to try to make spiritual progress—anything that simply relates to oneself is the self-centered state. A person may have the best of intentions, mind you; he may say, “Well, I need to make spiritual progress in order to serve others; therefore I must be concerned with myself.” Now this is a rather clever rationalization which makes sure that the individual is trapped in self-centeredness, and as long as a person is trying to make progress he is trapped. Now, of course, not all people think of progress in spiritual terms; some think of it in intellectual terms. They are going to be more and more educated and they are going to make progress on this basis; they are going to be giant pygmies. Now, there is a variation in this regard, obviously—some pygmies are bigger than others—but the self-centered approach leads absolutely nowhere. It leads to the shrinking pygmy condition which finally vanishes; whereas the opportunity for the giant experience is present because the spirit of God is present—only for that reason—and the spirit of God is not self-centered.


One cannot experience the spirit of God, one cannot have the spiritual experience, while remaining self-centered, obviously, because the spirit of God is not self-centered. If one tries to carry one's self-centered endeavors, no matter how good they may seem to be, into the experience spiritually, one is blocked at the door, so there is no possibility of coming to the spiritual experience by making progress in a personal sense. Now, this seems an impossible state of affairs to the self-centered person. “How am I going to get there, then?” Well, the answer to that is, “You're not; the self-centered person is not going to get there, ever.” It is because self-centeredness is relinquished and the identity that is known in that state of self-centeredness is relinquished that there may begin to be the experience of another state. That other state we have called the spiritual state, but calling it “the spiritual state” doesn't acquaint anyone with what it is; in fact, it may engender a whole host of ridiculous concepts, and the individual is inclined to say very often, “Well, I don't like it; I don't want to be spiritual.” How does he know? He has never been spiritual. He never knew what it was. What he is saying is, “I don't like my concept of what it means to be spiritual, therefore I am not going to be spiritual,” which is not logical at all; it's stupid, because the spiritual state remains unknown until it is experienced. It is never experienced on the basis of one's concepts about it. The spiritual state isn't one's concepts about it; it's something entirely different. So, obviously, there is a need to relinquish one's concepts about it. Any concept that a person may have will not be the experience, no matter how good the concept seems to be.




Now, that spiritual experience is a collective experience. I wouldn't like to use the words particularly, but to convey an idea, it is the experience of the divine herd. But this is an entirely different situation. It isn't a matter of nudging one another, so to speak, getting close together so that we can feel that somehow we belong, because the belonging is a spiritual experience. When it is spiritually experienced, then the evidence of that belonging may appear mentally and physically; but, obviously, physically we don't all become one blob of humanity.


There are individual physical forms; but spiritually we are one—this is the truth of the matter—one in what is called God, and the experience of that oneness in God is the experience of belonging where we belong. It does not reduce our sense of individuality, but it adds something which is incapable of being experienced merely from the mental and physical standpoint. Human beings endeavoring to have the sense of belonging on that basis are bound to fail; it is never satisfactory.


The spirit of God is not self-centered. The creative movement of the spirit of God relates to the whole; it relates to everything that is happening everywhere in the whole of what we call the universe and much more than that. If we find ourselves one with that it may indicate something to us of the giant nature of the stature that is involved and it also shows how utterly insignificant this pygmy state is. It only seems to be significant to human beings because pygmies are being compared with pygmies and there are some pygmies bigger than other pygmies; and there seem to be a lot of pygmies, therefore it's a big state—or that's the way it seems—when actually it is totally insignificant. The true state of experience relates to the spirit of God, and we must have that experience to know what it is.


Pygmies have been very much inclined to sit around discussing what they think it would be. By the way, in this matter of the herd in the external sense, the individual endeavor to belong somehow, and therefore to betray what is highest in themselves in order to do it, relates also to those who sometimes think of themselves as Emissaries, or Ontologists, or whatever. They say, in effect, “Let us conform to what we think an Emissary is, or align ourselves with the principles of Ontology, and then we'll belong; we'll belong to the Emissary herd.” Well, there's no more advantage to belonging to the Emissary herd in that sense than belonging to the Lions Club! Either of these experiences will actually block the experience of the true belonging in the spiritual state, belonging in what is called God. But let us remember that because we can mouth that word it doesn't mean we know what it means. Regardless of the fancy concepts we may have about it, one of the things that proves to be necessary is that we forget them all, because any concept will finally stand as a block, as a door through which we can't go, as a closed door. It is only when we begin to relinquish concepts in favor of experience that we begin to come to the point of knowing.


Now, we have all, in one way or another, betrayed ourselves, violated our integrity, by endeavoring to conform with the herd. The motivation was that we wanted to have a sense of belonging. Now, that motivation is a true motivation but mistranslated if we think it means to be one of the herd. What it really means is to move out of the herd into spiritual experience. There, we have the sense of belonging because that's where we belong. We do not belong anywhere else, so no matter where else we may go we will never have the true sense of belonging. A lot of people, of course, settle for a limited condition in this regard, imagining that that is all that is possible in this unhappy world. But if a person does that, he is violating his integrity; he is revealing weakness certainly. It is not a matter of trying to belong to any of the human herds, but of coming again into spiritual experience, where the only true sense of belonging is known.


Now, the spirit of God is not self-centered, so it is not only concerned with you. What a shattering realization! This is what Christians particularly are very anxious to experience, that Jesus really loves “me”! Self-centeredness piled on self-centeredness! The spirit of God is not self-centered. The concern is with the whole. This was, of course, particularly revealed by that giant who was called Jesus. He wasn't in the least concerned for Himself. He wasn't trying to get anything for Himself. He wasn't trying to make spiritual progress. He accepted the spirit of God as His own experience, the nature, the quality, the character, of the spirit of God, which is not self-centered. Anybody can do this. It's there to be accepted; we wouldn't exist if it wasn't there. And He was concerned, consequently, with what the spirit of God was concerned with, the whole. Now, if one is concerned with the whole and one is a part of the whole, therefore in that sense one is blessing oneself as a by-product; and it proved out that way with Him. His concern was to pass through the experience that was necessary to open the door for the whole, and it opened the door for Him because He was a part of the whole. The opening of that door was called resurrection. Now, if changes are necessary, as they surely are, in the human state of self-centeredness, how are they going to be achieved?


By the working of the spirit of God; in no other way whatsoever.



There is no way which human beings can think up to cause the essential changes to occur. They don't know what the changes should be anyway, other than that self-centeredness needs to be relinquished. So it isn't a matter of trying to get the spirit of God to work for “me.” It is working through the whole, and if changes occur in the state of self-centeredness which has been your experience heretofore, they will occur because of the working of the spirit of God through the whole and because you are included in that whole. It isn't as though some mythical God is going to reach out to you and say, “Well, I'm particularly fond of you, therefore I'm going to select you for some changes.” I suppose, then, He would say, “To hell with everybody else!” No, if it works it works through the whole, and one must be associated with the whole to let it work. As I say, sometimes such association begins to be experienced while the individual is still kicking and squealing, but how much easier it is if he goes along with it, doesn't resist it, doesn't try to maintain a separate life, a separate self-centered life “for me, my human ego; I'm going to get satisfaction if it's the last thing I do.” It will be! It seems such a dismal prospect to all too many people, the thought of losing the human ego and all the delights that the human ego is going to experience in the pygmy state. Oh, my!


The spirit of God is present. We couldn't be together in this hour if it wasn't so. It is a very impelling force which by one means or another has brought us here to this occasion. As there is a willingness to begin to share wholeness—that is, to see things as a whole—essential changes by which the pygmy is re-created to become the means for the expression of the giant occur, occur through each one according to the need of each one. But not to produce a bigger pygmy, a pygmy who is more effective in serving other pygmies. To what end? It's all a waste of time. The serving relates to what is undertaken and being achieved in the whole by the working of the spirit of God, and when we accept this viewpoint, so that we begin to forget ourselves, paradoxically we immediately find ourselves. As long as you are intent on remembering yourself, you never find yourself, because the self you are remembering is not you. People remember themselves in the self-centered state by well, I suppose it could be summarized by the statement: They do what they want to do. But they do not realize what it is that is impelling them to do what they want to do. It is, in fact, when traced to its ultimate source, the spirit of God; but the spirit of God working in a person who does what he wants to do is clearing out the rubbish, and in such case the individual has classified himself with the rubbish, so it is clearing the person out.


What does anyone imagine he is going to lose by being concerned with the spiritual experience? Obviously, there would be no contention with respect to movement toward the spiritual experience if the individual didn't think he was going to lose something. But what is he going to lose? He is going to lose his self-centered human existence. Is there any cause to be afraid of that? What is he going to find? Him- or herself, the truth, the giant state, real being, and share with the spirit of God in the recreation of the world. Part of that re-creative process requires the disintegration of the self-centered world which human beings have produced and in which they imagine that they can find some sort of satisfaction and fulfiiment. And how many generations have gone through their existence hopeful in this regard and ended up with nothing? Why repeat this meaningless round of nonsense when the unrestricted state is available for experience? Relinquishing the old state of self-centeredness and concerning ourselves with the whole, we may find again what it means to live.


Our Lord and Master, we lift our hearts of response to Thee in the awareness of the fact of Thy presence, without any adequate consciousness as yet as to what these words, “Thy presence,” really mean. But offering ourselves in yielded response to Thy spirit, we may come to know the truth in experience. O Lord, I am thankful in this hour for those here present, representing many more the world around, who are offering themselves in whatever measure to the working of Thy spirit, that coming to spiritual experience they may know the truth and allow the creative power of Thy spirit to accomplish Thy purposes, which are not unrelated in this little corner of the universe to what is occurring everywhere else, in the Christ. Aumen.










Where Your Treasure Is There Will Your Heart Be Also: greatcosmicstory.blogspot.com/2026/04/where-your-treasure-is-there-will-your.html






© emissaries of divine light

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Monday, June 29, 2026

Factors Of Heredity

Factors  Of  Heredity





Martin Cecil  June 23,  1974 pm



Part of our consideration this morning related particularly to young people. [greatcosmicstory.blogspot.com/in-one-generation.html] I received a portion of a place mat that Conrad ffrench sent me from somewhere in the east, I guess. I would like to read this to you. It says: “Stay young. Youth is not a time of life, it is a state of mind. It is a temper of the will, a quality of the imagination, a vigor of the emotions, a predominance of courage over timidity, of the appetite for adventure over love of ease. Nobody grows old by merely living a number of years; people grow old by deserting their ideals. Years wrinkle the skin, but to give up enthusiasm wrinkles the soul. Worry, doubt, self-distrust, fear and despair—these are the long, long years that bow the head and turn the growing spirit back to dust. Whether 70 or 16, there is in every being’s heart the love of wonder, the sweet amazement at the stars, the starlight things and thoughts, the undaunted challenge of events, the childlike appetite for what is next, and the joy and the game of life. You are as young as your self-confidence, as old as your doubt, as young as your faith, as old as your fear, as long as your heart receives messages of beauty, cheer, courage, grandeur and power from the earth, from man, and from the infinite.”


There is, of course, a good deal of truth from what is said in the passage, but it still remains the cellar view, the view from the bottom of the stairs. What it would be at the top is quite unknown. Human beings have their dreams, of course. Through their myths and fair stories another sort of experience has been retained in human consciousness, but what it was nobody really knows.  However, they couldn’t even think of it if it were not present in consciousness.


I have stressed, from time to time, the vast difference between the present human experience and the true state of man. It seems difficult for human beings to realize what that vastness really must be because they are accustomed to seeing things by comparison, and if you don't know what it is you are comparing something to, it remains rather obscure as to the difference. As there is repentance and the first step begins to be taken up the stairs, one rises up a little from the cellar floor and there is a difference; a difference is experienced. However, even that difference is more or less indescribable insofar as acquainting someone else with it who is still standing on the cellar floor. The only way that someone else can become acquainted is to step up too, and then they may say, “Oh, yes, I see.” It can be recognized easily, then, that mere intellectual dissertations about the truth have very little meaning. There are many, many people in the world who spend a great deal of time talking about what they consider the truth to be, bandying back and forth ideas and concepts and beliefs, theories, while still remaining on the cellar floor. What real purpose is there to that? It is only when something is done, there is some specific movement onto the first step of the ascending staircase, that a difference begins to appear.


In the cellar people are always comparing things in the cellar, and they say, “Oh, this is like that.” Maybe. But to be on even the first step of the ascending stairs is different to being on the cellar floor, and it can't be compared to any of the states that are experienced on the cellar floor. Now, of course, those who are on the cellar floor can't see this. They assume that everything is at that level, therefore everything is comparable to everything else, and if there are differences they are simply modifications of the cellar-floor state.


Some have approached what is offered through this ministry asking, “Well, what’s the difference between this and something else?” Could the difference be explained to someone who doesn’t know what it is? No. A person must come to the level, at least the first step, to be acquainted with what it truly is, and then the individual realizes the difference.



If what is now called Ontology [greatcosmicstory.blogspot.com/the-science-of-real-being-from-god.html] is discussed on the cellar floor, nobody is any the wiser. A great deal of time can be wasted that way, but I venture to say that many of you, if not all of you, at some point found yourself sufficiently repentant and humble to be touching that first step and, at that point, there it was, you saw! Whatever the point of contact was—maybe someone speaking, or maybe a service you read, a booklet, or something else—this is it! Now, how could you explain to somebody else what you experienced at that point, somebody else who did not have that experience. Of course, generally when a person does not have that experience, there is a great deal of enthusiasm generated and he tries to make everybody else have that same experience. But they can’t; they’re still standing on the cellar floor. Perchance, if you exemplify what it means to stand on the first step, someone else will come to the point of seeing it somewhere along the way; but they only see it because they themselves, to whatever extent, have also taken that step. They don’t see it otherwise. The darkness does not comprehend the light, and the cellar floor represents the state of darkness. It is the world as man has known it for a long time.


Now, I have pointed out that there have been a number of steps which landed man in the basement—there is a flight of stairs, and all these steps weren't taken at once. He came down step by step, and incidentally, he goes up step by step; he can't leap from the cellar floor to the floor above. Human beings, in their present state, have very little awareness, even from the standpoint of myth and memory, of the nature of the steps which brought them into the cellar, and if we touch upon some of these steps, they may tend to look a little fantastic because the only connection that human beings have with them is through these stories, mythological stories, and fairy tales. The reality of the experience itself has long since been blotted out of consciousness. One of the reasons it has been blotted out is because of a sense of shame. Now, human beings don't like to think about it, so they take great pains not to remember it; and if they do find that something filters into consciousness on occasion, it's turned into a myth or a fairy story so it doesn't have any immediate application. And human beings that way have gotten around their conscious sense of shame to some extent. But shame is lurking underneath, because coming down those stairs was a very shameful experience.


Now, as I say, there is rather a clear outline of many of the things that occurred, in the Bible. But, generally speaking, they have not been recognized for what they are. I mentioned this morning that Adam and Eve, Cain and Abel, Seth, didn't alone refer to specific individuals but related to a larger picture, related to the human race as such, portraying some of the things that occurred. There is one particular passage a little later, as man descended toward the cellar floor, which is mentioned in the Book of Genesis, the sixth chapter:


“And it came to pass, when men began to multiply on the face of the earth,

and daughters were born unto them,

That the sons of God saw the daughters of men that they were fair;

and they took them wives of all which they chose.

And the Lord said, My spirit shall not always strive with man,

for that he also is flesh: yet his days shall be an hundred and twenty years.”



A slightly longer life-span than is common in these days, but a greatly reduced life-span insofar as human beings were concerned before that time. So, obviously, something is being described here that was a step in the fall and that was lowering man's condition. “The sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.” Now, if I speak a little of these things, it is not for the purpose of developing concepts, generating theories, but that there may be a more vivid sensing of what is present in our own makeup, so that we can handle it more intelligently. We could substitute for the words “sons” or “daughters” the word “servants.” There were the servants of men and the servants of God.


What had happened in the first experience of the fall, and there were a number of steps involved in that too, was that the material aspect of man, the material aspect of man as he then was—and as he then was is not at all as he now is—the material aspect of man was separated from the spiritual aspect of man. So in the collective sense there were on earth those who could be said to be the servants of God and those who had become material human beings, symbolized by Cain.


In the story of Cain and Abel, Cain and Abel were two brothers. Now, we recognize that the true state of man is oneness—the material aspect of man and the spiritual aspect of man are properly one. But as the fall developed there was a separation and material man, Cain, lost consciousness of Spiritual Man. But for the time being, in the collective sense, Spiritual Man was still present on earth—those who had not fallen, those who were still identified with the Lord. There came a point when these remaining ones did leave the earth, so that the world was left to material man, and there were some very violent cataclysmic events which occurred as all these things were taking place.


But in the original state, Spiritual Man was provided with a means for the accomplishment of necessary physical work. Now, this means could be described as the servants of men, just as man in his true state could be described as the servants of God. This means, by which man was served on earth, has been carried down in human consciousness, reproducing itself, for instance, in a pattern of slavery. This occurred because man had some remnants of a consciousness of something which he misinterpreted in a self-centered sense. We have had various races and nations who have considered themselves to be master races, for instance, so that those who were not of the master race should all be slaves to the master race. Now here again is a self-centered interpretation of something which was originally true. There were servants of men, but they were not MAN; they were in the animal category. We have to use words to describe something which is, at the present time, indescribable except on the basis of using parallels. We could take what are nowadays called dogs, for instance. The faithful dog who loves his master is delighted to do, in his doggy ways, whatever he may for his master and he doesn't feel put upon by his master. There is the evidence of humility there, isn't there? In this present state, on the cellar floor, this is a portrayal, in a very limited sense, of what was true at the head of the stairs, what was true before man fell. There was provision made in this regard, and these creatures, the servants of men, were not human. Perhaps I use the wrong word there because, as is evident from this passage which I read, those who are represented by Cain, whose response had reversed, whose polarity was reversed, were responding to externals and their response to externals, their lust, their desires, related to what was external to them, and so they undertook to blend with these servants of men, who were very much in the form of what we are now; and the progeny is us—we might say mongrels.


Now, as I say, I'm not speaking of these things to generate concepts and some sort of wallowing in more knowledge. Probably it may seem a little fantastic, but everything at the top of the stairs is fantastic to the cellar dweller. But we do see remnants, as I have said, of this inhuman function. There was rightly, of course, in the original state, this level at which the servants of man functioned—higher than anything that is known (other than man as he is now) in the animal kingdom. The only thing that is comparable is your own physical body. But there is a very peculiar mixture here, isn't there? It isn't the original state at all, and this reemphasizes what I was saying before—the vast difference between what is now known and what is true after the steps have been taken out of the cellar to the top, where man belongs as the servant of God. Now, these creatures were what would now be called slaves, but delighted to be slaves; that was what they were created for; this was their fulfillment; and True Man loved them, enfolded them, cared for them, something along the lines of a good master looking after his faithful hound. The provision that was made for these creatures was completely adequate as far as they were concerned. They weren't human, except that nowadays, if we are to say that, it wouldn't entirely be true because


they're mixed up in us



Now, this shameful experience, which relates to our forebears, has eliminated from human experience the control factors which worked insofar as those creatures were concerned. The animal kingdom, the kingdom of vegetation—all these kingdoms of life form on earth are controlled externally—there is no being present in these forms, as is true of man. Man was given dominion in the original state, and all the government, all the control, of all that was happening here on this planet and beyond, was in the hands of man, who was the servant of God; and so direction and control were given to the development of what we now call nature. But it was a very different state then to what it is now, because nature has been functioning, since man fell, without that guidance and control; and the result is that we have some mess-ups in nature. Of course, there are elements that help to maintain some sort of a control there, but not the same as it was when man was in place, because nature depends upon man. It is said that Adam, for instance, named all the animals. [greatcosmicstory.blogspot.com/the-magic-of-creation-4man-with-god.html] He didn’t go around giving them names; it's just an indication of the fact that they were all included in the scope of his consciousness; they were all enfolded; they were all kept in their right positions and right relationships because man, in the collective sense, himself had a pattern of right relationship established because of what was inherent in God. So the whole thing was under control; there was dominion.


When man descended to the cellar, nature was left without the control which man had been offering. Of course, as he was descending into the cellar he had more continuing ability to do things with nature than human beings now have. He was still on his way down; he was still up a little, in other words, from the cellar floor. So there were many things he could do in relationship to nature which he can't do now, many things that he could produce, for instance. And, having begun to move in a self-centered pattern, he proceeded to produce some things that had no business being produced. But quite apart from any deliberate action on man's part, and there was quite a bit of that, there has been the fact of his absence—the fact that he hasn't been in position, providing any control. Of course, he's been trying to do it by imposition, but that is not the true control. The more he exerts this sort of control the more difficulty he gets into. Nature, left to itself, has generated various life forms—there have been mutations and what have you, for various reasons, and we have those delightful creatures, mosquitos, for instance. The original Garden had no mosquitos.


But here is man as we now know him, brought into a physical form which is basically the physical form of the original servants of man; but present in this physical form is the angel—Spiritual Man. But what the human experience is in this mongrel state is a composition of these creatures and the original material man. Of course, we call this composition material man now, but it is not the way Cain was. So here was a particular step of the fall, a deliberate step downward, which has brought us into the condition in which we find ourselves.


Now what we are externally has a slave nature, and this fact must be accepted, and yet what human beings have known of themselves externally has been endeavoring to get freedom. The external nature of man is mostly slave, and must accept that fact. We have indications from our Master's words, when He was speaking to His disciples, that He had referred to them as servants but they were to be friends. But they had to be servants first; there had to be an acknowledgment of this slave condition of material man.



Presently material man is a slave to his own nature. He's a slave to the external world around him. He's a slave to his own feelings. He's a slave to his own concepts. He's a slave to everything external to himself. He doesn't like that condition; he tries to break out of it; he tries to stop being in a state of slavery, but the more he tries the more of a slave he becomes. He feels that he is boxed in some way, so he develops various forms of government, for instance, which are going to give him freedom, he thinks, they're going to make him feel secure; but he discovers that what he develops brings him more and more into a state of slavery. We have an election campaign going on at the present time, with various political parties presenting their platforms, as they call them—all on the cellar floor, by the way—of how much better it’s going to be for all if we put them in power, whichever one, because of what they are going to do for us. Of course, this is entirely a self-centered exercise. “Let’s see who’s going to give us the most, and we’ll vote for these!” Well, if we are controlled by these things we are in slavery, and no matter who we vote for, the slavery will become worse.


But the true slavery of the original creature was to man. Man was the master; this creature was the slave, and this creature is right here, right where we're sitting. But man was the master. Man was the master because man was the servant of God, so that God's dominion was extended through man, not only to this creature but to the whole range of his realm of responsibility on earth. Now, obviously, if this step of the fall is to be reversed, the slave must become the slave to man again. But man originally was Spiritual Man, so what human beings are in the external material sense must become the slave of Spiritual Man, Spiritual Man who is the slave of God. But the conditioning of self-centeredness in man keeps making him strive as material man to become free, but material man cannot be made free all on his own. He does not experience what freedom is until he is a slave to Spiritual Man, so that Spiritual Man governs material experience, and none of the feelings, none of the likes and dislikes, none of the good ideas, none of the human view of what should be, is allowed to control in material man's experience. And yet, this is what does control in material man's experience now. He is a slave to these things, and he thinks this is somehow an evidence of his freedom. He has what he calls a freedom of spirit, the spirit of man, so he's able to see so well what's good and what's bad, what he should do and what he shouldn't do, and what he likes to do and what he doesn't like to do, what's pleasing and what's displeasing; he is going to govern himself on this basis. He thinks he knows what's going to be good for his fellows, he thinks he knows what's going to be good for his children, he thinks he knows what's going to be good for himself. But he doesn't know any of these things; he's in a state of complete self-delusion in this regard, the delusion of self-centeredness, the trap. He is in the trap. So, rightly, there must be slavery to Spiritual Man insofar as material human experience is concerned.


Now people don't like that idea. They say, “Well, now I’m going to lose my freedom.” What freedom? They don’t have any no; they’re being pushed around from pillar to post by everything that comes up on the basis of whatever it is. So there is slavery to the wrong things now, and repentance requires that an individual admit that, acknowledge that it's true. If one is a slave anyway, why not be a slave in the right direction, to the right master? The right master is Spiritual Man. Abel needs to be resurrected, as we have seen, into the consciousness of Cain, and when Abel is resurrected into the consciousness of Cain, Abel, who is a slave to God, shares the freedom that is present in God; and Cain, who is a slave to Abel, shares the freedom that is in Abel. And, in fact, it is discovered that it isn't a matter of Cain and Abel at all. Cain and Abel vanish as two separate brothers—there is just one person, and that one person is called Adam, or was in the beginning. Cain and Abel were the progeny of Adam after Adam had fallen—we can see what is being portrayed here. So material man, what we have thought ourselves to be in the external sense here, becomes a slave to Spiritual Man, rather than a slave to externals.



Abel is resurrected


That experience, of course, relates to one of the steps coming up from the cellar—and it is all found to be an entirely different state of affairs, vastly different. One would be hard put to find any similarities. Of course, all the cellar experience somehow originated at the top of the stairs, but by the time human beings got to the bottom it had been changed and distorted to be unrecognizable. Now, human beings have felt a sense of shame in relationship to slavery. Some have tried to exploit other human beings on this basis and their endeavor stemmed from a faint memory of the original state, where human beings have felt that there should be slaves, but where are they? Nowadays everybody is said to be equal; perhaps this is an awakening to the fact that everybody is on the cellar floor, at the same level. But when we step up onto the stairs, then a new level begins to appear, so that everybody is not at the same level; and as there is movement up those stairs, more and more levels begin to appear. Of course, those on the cellar floor have a tendency to try to drag everybody else down onto the cellar floor—we're all equal down here! But we need to come up out of the cellar; we belong on the next floor, and we can't come to the next floor without taking the steps that lead there. And if taking those steps makes it appear that there are higher and lower levels in the process, what's wrong with that? It is merely evidence that there are those who are beginning to come up the stairs, and that's what's needed. We need to recognize that there is this slave nature incorporated in us.


So we need to recognize that there is this slave nature incorporated in us. We stem from a slave background in that sense. Not because God made it that way but because human beings made it that way, and we're the end result right now. Until this is seen, and we acknowledge it in relationship to ourselves, so that there is a willingness to accept what is the fact insofar as the external pattern is concerned, there is no way out of the dilemma. Accepting the fact of being a slave is repentance. It requires that the balloon be deflated, and the balloon is the human ego, which tries to make something of itself by stealing  whatever it can get its hands on from  Spiritual Man. We have this corrupt state in consequence—and it is corrupt. It relates to all human beings on the face of the earth; it relates to the cellar-floor condition.


It is said that disobedience was one of the reasons for man's fall. That's right! Wanting to be something for himself without regard to God. And then that fall kept coming down the stairs, so that the slave condition into which man had brought himself then wanted to be something of itself, without regard to Spiritual Man. Well, we come again into a beginning awareness of the real depravity which has been the experience of human beings on the way down into the cellar; and, of course, coming into the cellar, we think we're trapped there. But the stairs go up as well as down, and they go up when what is a slave is willing to be a slave and doesn't try to be something that it isn't, is willing to be governed from above, so that it is not following out its creature feelings without anything providing a control for them. Spiritual Man provided the control for this creature, the servant of man, and this must be restored. Now, we don't need to speculate as to what occurs in the outworking of this creative process, with respect to the possibility that the servant of man is separated from man, who is the servant of God. In other words, there are two grades of creature—the servants of Men, and Men—because Men are the creature of God, after all.



All our concern is to let the separation take place in us, so that the slave is a slave and Man is Man; and the slave relates to this external manifestation, the physical form with a capacity of consciousness. It is through that capacity of consciousness that the original servant of man was controlled—there is a certain level of consciousness. So that pattern of consciousness in the body, the physical body, needs to come under control of Spiritual Man because Spiritual Man is resurrected into that consciousness, and we begin to find ourselves being something different, a new state of consciousness. But it came from somewhere, the consciousness of Spiritual Man by means of which material man is restored as a servant of the Lord. Material man no longer has any consciousness separate from Spiritual Man, and Spiritual Man does not have a consciousness separate from God; it is all one state. But we need to become aware of the nature of the condition as it really is on the cellar floor, and not try to fool ourselves that this is almost heavenly. There is a whole flight of stairs, and when we come out of the cellar, what a wonderful thing the fresh air is!


And so, as I have said already, I touched upon some things this evening that do not warrant speculation, but may reacquaint us a little with our earthly heredity. And though we have this earthly heredity in close proximity to us, there is also the heavenly heredity of Spiritual Man.












Where Your Treasure Is There Will Your Heart Be Also: greatcosmicstory.blogspot.com/2026/04/where-your-treasure-is-there-will-your.html






© emissaries of divine light


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