Unveiling True Design

Unveiling  True  Design

YouTube  Audio

Uranda   April 16, 1954 p.m.

We realize that at this particular time a large segment of the people in the world are giving particular thought to what they conceive to be spiritual things, and attention is turned with great emphasis to the life of our Master, particularly to the closing events of His public ministry. We recall that there was a period, commemorated by so-called Palm Sunday, when a large number of people, presumably about five thousand, acknowledged Him in a sense—to a degree. They made a public demonstration, crying “Hosanna to the King!” and waving palms and placing their garments before Him. The crowd was caught up in an ecstasy of assumption by reason of anticipation that their own hopes were about to be realized. They imagined that the Roman yoke was about to be thrown off and a king was to take the throne at Jerusalem. That was their concept of the design of things. But their concept of that design and the Master's concept of the design were two different things. They were so filled with the ideas established in their own consciousness, their own concepts of the design, that there was no room in their minds to truly grasp or realize the significance of the true design.

This particular situation had tragic consequences. It is not always that man's misconception with respect to design has such immediate and tragic consequences, but we can see the operation of the principle here. For this public demonstration, which did not bring joy to the Master's heart, was used as an excuse, a springboard for action against Him, and a charge that He was stirring up the people. Consider for a moment the Master's nature and the problem that confronted Him in relationship to this pattern of confusion with respect to the design factors which were at work at that time. He was the particularized focalization of the Spirit of Love—in other words a being on earth, human and divine, by reason of which the Christ Spirit could be made manifest in its essence, but a being through whom the Spirit of Love was dominant—not an equalized expression of the Spirit of Love and Truth and Life. For with respect to any pattern of manifestation, one of these primary aspects of spirit must be dominant. In the Supreme Focalization we have the manifestation of all aspects of spirit, the presence of the wholeness of spirit in essence, but a dominance of the Spirit of Love. His capacities of being in the outer or external sense as a human being, a man with a physical body, a mind and a feeling nature, were such that this particular pattern of spirit could manifest. His body, mind and heart were so designed that His character as a being on earth might emerge in its particularized sense on the basis of these factors.

He was of course revealing on earth the principle of deity, the principle of creative action, for the purpose of acquainting mankind with deity. The extension of deity from the invisible realm into that which is visible to us—and when we say invisible realm we simply mean invisible to our particular patterns of perception, particularly from the visual sense—the means of projection of deity from that realm invisible to the human vision to the realm visible to human vision, was and is by reason of the Spirit of God. The fulness of that spirit is indicated by the expression “the only begotten Son of God.” Because of that fulness in the essence or centralized pattern of being, the term “the only begotten Son of God” could be applied to the manifestation of Jesus. However, in the expression of the spirit in relationship to Him we have the emphasis on the fact of the Son, not upon the fact of the only begotten Son. In other words, the idea of the “only begotten Son” does not have the same weight of emphasis, from the standpoint of true spiritual expression. For instance, at the conclusion of the ceremony of baptism at the River Jordan the word, as it is reported to us, was: “This is my beloved Son”—not “This is my only begotten Son.” The Son, whether singular or in manifestation in the plural or segregated sense, is that which is born of God—which is to say, issues forth from God—namely, the Spirit of God. And something of that which is born of God manifests through each man and woman who lets it be so. Therefore each man and woman is, to that degree, a part or member of the body of the Son of God, a particularized means by which the Son, or the Spirit of God, is permitted to manifest on earth.

The character, then, which was revealed by our Master among men was simply the manifestation of the essences of His being according to the capacity established not only in the inner sense but in the outer sense of the physical form, the body, the mind and the heart, by reason of the design which was established in relationship to His form. The true character which He revealed was then the revelation of the true design of His own being. That principle holds true with all. To the degree that you reveal in the expression of your lives the true design of your own being, you are revealing on earth to the children of men your true character. To whatever degree you fail to reveal in form, in function, in action, the true design of your own being, you are asking others on earth to accept an expression of character which is not true to yourself, and consequently not true to God. You cannot know your own true character, then, in actual fact, until your own true design is revealed through the process of living.

Seeing these things in relationship to our Master, and examining His character, we can begin to see the true nature of the problem which confronted Him in this particular instance where the human concept of the design in relationship to the correct pattern of action was so contrary to His recognition of the true design. And it is in this violation of the true design by the human imposition of the human concept of design that we have the picture of the beginnings of the great tragedy. And in actual fact all tragedies that appear on earth spring from this same pattern: the human imposition of human concepts, in relationship to design, which interfere with the Divine Design for human beings.

The process of changing the future, as we use the term, is centered here. If the individual is beginning to let the reality of his own design have manifestation, beginning to reveal his true character, but then by reason of wrong response to some form of stimulus that appears he develops a false pattern of design in his own consciousness and proceeds to impose that design upon the pattern of life manifestation, he begins to move toward tragedy. If having started in this direction of disintegration, decay and tragedy, the individual realizes what has happened, and he is willing to relinquish his humanly conceived design and let it go, if he is willing to trust, and he has a basis of love which provides a centering in God, the patterns of manifestation in relationship to the false design can be cleared away and the true design can once more begin to appear. Now here we have had two steps in the changing of the future. First, the future was bright, moving in the right direction. The course was changed, so that the future held the potentialities of tragedy, and then, by reason of awakening to the danger of the situation, the individual responded, yielded, permitted a new centering, and consequently the future was changed again; the factors of tragedy were being eliminated from the future, and the factors of beauty of being were reestablished for the individual.

That which is of the future, coming out of the east, out of the Garden of God, to the children of men, is of course of the Divine Design. But we have noted how human beings project a little way into the future that which is of their own design, which disturbs the pattern of manifestation. The change in the future which we are interested in is achieved by inspiring the human being to the point where he may see the truth, see the facts as they are, realize what his own position is—not what he thinks it is, but what it really is—and then by inspiring him to relinquish the human concepts of design which he has developed, which he thinks to be valuable and important but which provide the switch, as it were, that turns him from the path of fulfilment into the path of tragedy.

Design. Principle, purpose, design and control. This matter of design connects up with the tree of the knowledge of good and evil. The knowledge of good and evil provides the basis for the development of design. The fruit of the tree of the knowledge of good and evil is that which appears by reason of the formation of design. If the design is Divine, then all is well. If it is not, tragedy follows. Here our Master, in this particular instance, realized the trend in human consciousness, realized that human beings had deliberately misinterpreted and falsely translated the things that were said. They rejected the truth that He offered and accepted ideas about what He had said which seemed to give support to their own design, so that they came and hailed Him as being a person of great importance. They, the human beings, were choosing Him to be their king in the earthly sense. They thought they were according Him the greatest honor that it was possible for them to bestow, the idea that He was to be their king. Now the outworking might have been different if this particular public demonstration had not been in the process of formation for a considerable period of time because human beings were mistranslating, were developing their own design with respect to what He said.

Had this not had broad ramifications, if it was something that had merely appeared for the moment so to speak, a spontaneous thing, He might conceivably have—it is not for me to say what He would have done, please understand—but dealing with the matter from the standpoint of principle, He might conceivably have withdrawn from them by some means and just left them at that point so that they would realize that it was not to be as they thought. But suppose He had used some power to disappear from their midst at that moment, what would it have done to their consciousness, on the basis of this pattern as it had developed? It would have done nothing but strengthen them in their conviction that their false concepts were right. It would have seemed to them that here, when they were acknowledging Him as king, He had done something wonderful that demonstrated power. And they would have been more firmly convinced that they were right, that they were going to have a king.

Suppose He had said more than He did say? The Bible does not actually give record of all that He said at that time, because He did seek to convey to His hearers the truth of the matter. But what was He up against? They had particular fixed ideas in their minds. They had been translating things that He said into a pattern of their own design. They were convinced they were right. They had reached the point where they were willing—it did not go deep enough, but they thought, in the moment, that they were willing to devote their lives in serving Him as a king. They thought they were giving themselves to Him. And if He had said anything more than He did about not being king, in the first place they would not have believed Him, and in the second place, insofar as the vibrational factors involved were concerned, it would have put Him in the position of denying His own reality. He could not do more than He did, to deny the human pattern of design, without being in position of appearing to deny the Divine. Human reactions, concepts, mistranslations, desires, entering into this design, had so established the pattern of concepts that He had no honorable means of escaping from it. His love for the people was there, but they mistranslated what they felt was love into the pattern of their own design and took it as support for their own ideas. If He had left them, or turned back, or turned aside, it would not have worked. He realized that, in the consciousness of human beings at that time, the pattern of design had been so firmly established that whatever He said was translated to support the human concept and not to reveal the truth.

Certain of the disciples had had a hand in it, perhaps not deliberately; they did not know that they were failing to serve their Lord properly. But attitudes they had shown, words they had spoken, all tended to accumulate on the basis of supporting a false idea, building a false picture with respect to the Master. And this pattern of surface acceptance had been so deeply engraved in the consciousness of the people that whatever He did to show them that they were not right was bound to disillusion them, make them feel that they had followed a false leader, make them feel that their hopes had been in vain, make them feel that they were left to suffer under the yoke of the Roman rulers. The Master had no choice but to disillusion them. Or perhaps I should put that another way, because even that could be misunderstood. The Master knew that it was impossible for things to work out so that they could be kept from being disillusioned. It was not that He particularly took action to disillusion them, but He knew that because of the elements of false design in the situation they would be disillusioned.

He took the course—the only course He could under the circumstances—of moving straight ahead, of facing the issue, because He knew that if any were to awaken to disillusionment and carry through to the point of seeing the truth, that was the only way He could be on hand, as it were, to lead them. It was up to Him, in the face of this tragic situation, to prove the supremacy of deity, of the Spirit of God, over even this evil situation. If His followers had been able to get out of their heads the bug, the idea, that He was going to be a temporal ruler on the throne of Jerusalem, if they had been able to relinquish their nationalistic aspirations and forget about their grievances under the Roman yoke, if they had been able to see Him for what He was and receive His design, He could have moved forward quietly and successfully, without developing the appearance of a direct or open conflict with the Roman rulers.

Some of the factors that entered into the trial, etc., we will consider this afternoon, but I am particularly interested in helping you to see the factors of design as they entered into this whole outworking. If human beings had been able to relinquish their humanly conceived design, if they had been able to comprehend and receive the design that He was offering, this conflict would not have been developed on the basis on which it did develop. There would have ultimately been some sort of a conflict, inasmuch as the pattern of Roman rule was to such a high degree evil, but not in the sense of throwing off the Roman yoke or changing the government, not in the sense of rejecting the government, but in the sense of rejecting evil in government, whatever pattern of government might have prevailed. He was not interested in rejecting the Roman government, or any government on earth. The only conflict would have been in relationship to the evil in government. And that is true today.

When we speak of the kingdom of God on earth we are not in any sense rejecting the government of our land, or Canada, or any other. The evil in government does and will come into the contest. But back there at that time, Judas particularly had high aspirations of being a great government figure. He thought he had a king that he could sell to the people, and he would be His advisor, His right-hand man, in developing the political pattern of the king. He would have fame and position and wealth; he would share in the king's glory. And he was not the only one. He was the most deliberate one, but the others, most of them, including Peter, tended to develop this false design. That false design crumbled, and in the pattern of tragedy the Master Himself was crucified, His body was put on the cross.

The false design will always crumble sooner or later. It may conceivably extend beyond the life span of a given individual; the human being may be able to convey his design to someone else to carry on, so that it is maintained for a time. But the false design must crumble. From the standpoint of ancient history, we have what is called the rise and fall of empires, the evidence of this very thing. The empire that grew and developed on the basis of a false design crumbled. We see these ups and downs. Human beings think they design some pattern which can endure, and so all those involved go to work to make it big and great and important, and sooner or later it becomes so top-heavy that they cannot hold it up anymore and it crumbles. Some designs inevitably crumble at the end of the life span of an individual who maintains them. When his body dies, the manifestation of that which he is projecting, the design for which he stands, passes away. Human beings are crucified on the cross of their own making by reason of false designs; they defeat themselves. God is not defeating them. God is doing exactly what the Master did. He let the pattern prove itself out.

The point was to determine whether or not the Divine Design and the human design brought to a given point would be equally helpless. The human design crumbled and was gone. But out of that pattern of tragedy came forth the evidence that the Divine Design did not crumble. The pattern through which it was made manifest changed somewhat, but the Divine Design endured and continued on, regardless of what man did and regardless of the fact that the human design crumbled and turned into nothing.

By the time the Master was passing through Gethsemane and was facing the events that are commemorated today, those thousands who had followed Him and acclaimed Him were gone. They were hiding; they did not come around. The outer evidence of the idea or design of an earthly kingdom had crumbled and was gone. But out of this rubble, out of this ash, out of this debris, there emerged the evidence that the Divine Design endures and is not lost, is not destroyed merely because human designs crumble into nothingness.

And this is the great lesson which is offered to human beings in relationship to that which is commemorated in the Easter season, because it provides us with acceptable evidence that we can be associated with that which endures, we can let our pattern of life expression shift from the false design to the true. The effectiveness of living, the development of true character, the fulfilment of the individual, all depends upon this one thing: the manifestation of the true design. That true design is so covered up, so obscure as far as the human vision is concerned, that the human being of and by himself, in his own wisdom, cannot seek it and find it successfully. But he can seek for it and he can find it. As the Master put it, “He that seeketh findeth; and to him that knocketh it shall be opened.” We must seek for it if we are to find it. But here is the difference between the individual who is moving forward on the spiritual path and the individual who is moving toward tragedy—something that you can remember in relationship to yourself in the days to come and something that will help you to function effectively in service to others—the distinguishing point:

One individual seeks to find that which he thinks will substantiate and maintain his belief in the patterns of his own design; everything that he hears, everything that he sees, he translates it, he twists it, he turns it somehow, into supporting evidence by which he may maintain conviction in his own rightness with respect to his own design. The other person is not interested in finding evidence to support his own design or anyone else's; he is interested in seeking and finding and unveiling the true design.

Now this basic differentiation in attitude will determine your success or failure in the days to come. If you are attempting to build a pattern of support with respect to an attitude, an idea, a concept, a belief, a desire that you have in relationship to a design which you think is pleasing to yourself, if you are quick to defend, if you are concerned about support for your design, you will inevitably fail. If you are careless of human designs, particularly your own, if you are seeking to find the design that endures, the design that is Divine, and you are concerned about learning to participate in that design—not to support it but to let it have form in and through yourself—if you are seeking for that, regardless of what pet designs of your own making you may have to relinquish, if you are interested in yielding up your body and your mind and your heart, your capacities of being, to that true design, regardless of anything else, you will begin to reveal your true character. But no one can have or know or reveal his true character until he does that. It cannot be done.

Even at the time of the Master, when human beings had Him there in person and could hear the sound of His voice and accept His leadership if they would, they proved that point. Even the Master Himself could not sway, change or undo, in the direct sense, that which self-active, self-determined human beings established. It had to crumble and pass away of its own nature. So they did not reveal their true character. The true character with respect to Peter and Paul, for instance, is not revealed in the Bible. It was not revealed to the children of men.

The true character of the individual is hidden and buried, invisible, until these changes take place and the human being relinquishes his determination to use everything he sees and hears to substantiate his own concepts of design. Here is the point where human function divides one pattern into success and the other to failure, and it hinges on that which we have been studying: design.

It is not for us as human beings to try to learn how to be designers. It is for us to learn how to be discoverers of design, the design that God established, to see all of the different factors that enter into the design that is coming forth from God's hands. Not to try to impose this or that or the other thing into that design, not to try to get God to accept any design which the human mind may think to be pleasing, not to be designers, but to be discoverers of design, so that our capacities of being in body and mind and heart may be used for the true expression of the spirit in giving form to Divine Design, that the pattern of the future for us, and for all who will receive, may be changed, changed from the pattern of tragedy, failure, defeat, the ruins of the darkness of the tomb, changed to the pattern of success and fulfilment and victory, changed into the fulfilment of the heavenly womb out of which there is the birth in form of the right design. And as we so function we reveal our true character.

Uranda

 

February 25, 1907 - August 4, 1954

© emissaries of divine light

Honesty And Quick Repentance

Honesty  And  Quick  Repentance

Spiritual History — Spiritual Destiny

Martin Cecil  September 13, 1981 a.m.

Since man, male and female, chose to deny the Lord and betray the purpose for their being on earth, the door to restoration has been open. [greatcosmicstory.blogspot.com/the-ministry-of-seth.html] When this failure first occurred those concerned were very conscious of what they were doing, although at that point they had no awareness yet of the effects of what they were doing. It may be said that there was originally a state of bliss; that is a way of describing the particular situation at that time. Subsequently, due to the increasing separation so that the consciousness of man no longer accommodated fully the consciousness of God, the condition of suffering was introduced. Bliss is a state of Oneness with God; suffering occurs according to the extent of separation. There has been much of this over the ages. If originally there had been quick repentance there could have been quick restoration. This didn't happen and so it has become progressively more difficult for human beings to participate in the restoration. The difficulty is not from the standpoint of the Lord but is consequent upon a fading memory of what had occurred, and why it had occurred, and also an increase of tribulation and suffering. So all around there was more difficulty. However the door to restoration has always been open and the Plan by which it might come about has always been in effect. [greatcosmicstory.blogspot.com/the-third-and-last-time-is-offered-to.html]

Within that Plan of Restoration there are various sub-aspects, one might say. Certainly, even though this has been in effect, advantage has not been taken of the opportunities that were provided. The result of course has been that various particular opportunities were lost; what was happening to allow for the restoration was aborted. This has been done repeatedly over the ages. We are ourselves aware of this occurring in more recent history: at the time of the Israelites, for instance, and later at the time of Jesus.

When abortion has occurred there is no way by which it could be made not to have occurred—at the point of abortion the damage can't be repaired. Always before abortion occurs there are what might be called warnings. If the warnings are taken to heart and something is done, then perhaps there will be no abortion. The point I'm stressing now is that when an abortion actually occurs then that opportunity is finished; it can't be repaired and reinstituted.

As I say, there have been repeated such abortions along the way; I mentioned two of them. But always within any aspect of this creative cycle of restoration there are what might be called lesser levels of abortion—the opportunity extended by reason of the Israelites only finally came to an end because there had been countless sub-abortions within that pattern, until eventually the greater one occurred and that was that. This final step took place at the time of Solomon—about 1000 B.C.

When such a major failure is finally established it is likely to take quite a little time before a new way can be developed. In the overall sense the cycle of restoration was established at the time of man's first failure. In the universal sense there are creative cycles at work that have nothing to do with the particular failure of man. This failure is within something much vaster, obviously. By reason of this vast creative movement throughout the whole universe the cycle of restoration insofar as man is concerned could easily be put into effect. What would ultimately be the experience remains unknown, but there would be restoration—whatever that might mean at the time that it occurred. In other words, there isn't anything that man could do to defeat God.

In establishing the creative cycles of restoration there were apparently a number of failures. Now, looking back on those failures, we may say, “Well it all worked out as it should. If what went before hadn't all gone before we wouldn't be here now.” However it is also true to say that the things that did occur in the past needn't have occurred that way. They did occur that way and we're here. All right. But we certainly could learn something from what has happened before.

If we look at the ministry of Jesus on earth we may recognize, easily enough I'm sure, a few of the lesser abortions that occurred in that ministry before the final one. [greatcosmicstory.blogspot.com/the-third-and-last-call.html] There was an occasion when it is said that He wept over Jerusalem. He saw the end of a particular creative cycle that might have worked out in a particular way. It was aborted, so it couldn't work out that way. And He said, “Your house is left unto you desolate.” Another occasion was when Jesus wept at the tomb of Lazarus; here was another point of abortion. Oh yes, Lazarus came forth from the tomb, that was fine, but there was something else of much more importance present then. We have noted that this related to His own subsequent experience of mistrial and crucifixion.

Whenever a creative cycle does abort it is a sad thing. But it is no use indulging in what-might-have-been nostalgia; nothing would be gained by that. The fact has to be accepted. Always, at any point of abortion the greatest effect falls upon the one who provides the point of focus. Usually if a person becomes aware of the fact that he or she played a particular part in bringing about the abortion it is imagined that the experience of that one is the most devastating. Oh but it isn't! The most devastating one always relates to the point of focus. We might see this particularly from the standpoint of what occurred in our Master's experience: He went through what He did; and one might say it would be difficult to top that. The one who provided a special point of failure was called Judas. He wasn't alone in this; he represented something that was certainly present in the whole body of mankind; but he did initiate what occurred in our Master's experience. When he finally saw what he had done he was devastated and took his own life. But in a sense it could be said that he had it easy. It was much more devastating insofar as the Master was concerned. In other words, always it falls on the point of focus. Usually when a person awakens to some sort of failure, and there is remorse, it is mostly self-pity. It isn't a real recognition of what had occurred.

For a creative cycle to be maintained there must be no, what one might call, ultimate failure. Even that devastating experience of Jesus on earth was not an ultimate failure. In fact it proved to be a victory. It opened a door in a more particular way for mankind. This could be so because there was a larger creative cycle at work, one which encompassed what He undertook on earth. What He undertook on earth was aborted, but because there was something larger than that in operation even that situation could be used to advantage. It could be used to advantage to allow an emergence of something new. All that had gone before, of failure, could not be put together again. The parable of Humpty-Dumpty is quite accurate. Once the eggs are scrambled you can't unscramble them. But always there is the necessity, if one is to participate in what will now emerge, for repentance. Repentance is not just remorse. As I say, a lot of remorse that people experience is merely self-pity.

Repentance requires that one honestly acknowledge what the situation was and one's own part in it, assuming responsibility in the matter. There may go with that some genuine remorse, but the remorse is not going to change anything. If something is aborted it's gone, but there is an opportunity for something else to emerge provided that there is repentance, so that forgiveness may be received. But forgiveness relates to participation in what it is that is now emerging. So many people in the depths of their remorse remove themselves entirely from what would now emerge. They're plumbing the depths of self-pity. What would now emerge isn't the same as what could have happened before if there had been no abortion. But there needs to be the acknowledgment of the fact of the abortion if there is to be the emergence of whatever it is comes next. I suppose these things are obviously clear relative to our own experience in the unfoldment that has taken place in the Emissary ministry over the years. There was a point when a certain cycle was obviously aborted.

That was the point when Uranda left this sphere of things

August 4, 1954

Clearly it couldn't work out on the basis of Uranda anymore, because he wasn't there. That's a clear-cut example and nobody would try to fool themselves—although some did for a little while—that somehow or other he could be inveigled back into the pattern again. No, it's gone—abortion—but it didn't abort everything, because there was some means of allowing the emergence of something new, something which was not a repeat of what could have been or what might have been on the basis of the previous cycle. It's not difficult to look back and see what might have been, but let us not indulge in that sort of nostalgia; it achieves nothing. We could do this with respect to any aborted cycle; even in this ministry there have been many.

One of the problems that I have had over the years is to convince people—particularly those who were involved in a particular pattern of abortion—that something had been aborted. There is a great reluctance to honestly acknowledge the fact. “Surely we can repair this somehow.” No! Not once it's gone, you can't repair it. This emphasizes to us the immense care that we need to take so that these situations of abortions do not arise.

We have come in the cycles of time to the conclusion of the forty-ninth year since the inception of this ministry. We have seen this as seven cycles of seven years each. There is a conclusion here which rightly leads into what comes next. We need to be very sure that this conclusion is not an abortion. I do not anticipate that it will be. The door has remained open regardless of sundry failures along the way. There has been a continuing movement and unfoldment. But we need, individually, to see our personal responsibility in these matters; if there is some aborted cycle, why do you think it happened? Because of individual human beings—us. When we're thinking of it in terms of what is present in the Emissary ministry, what responsibility is there, then if there are points of abortion they come because of us in some way; and not just us but, ultimately, “me.” The individual lets these things occur. So obviously it is a matter of assuming individual responsibility, never looking at somebody else, so that each one may say, “This is my responsibility,” not merely our responsibility. “Our” has all too often simply been a cop-out. “Our” doesn't mean anything until “my” means something; then we have a viable “our.”

So we come to this time in the creative cycle when we move into the fiftieth year of this ministry. We may see something here relative to the working of the Creative Forces. Theoretically at least, you know something about this: Water, Air, Earth, Fire. The working of the Earth Force related particularly to this last seven-year period. But what comes after Earth? Fire. The fiftieth year: the beginning of a Fire Cycle—I wouldn't say necessarily of seven years; it could be the days are shortened; but certainly Fire.

As is customary in human consciousness, external events tend to claim precedence in human interest.  Certain events have been indicated as likely to occur in this coming year. One of them is the Emissary International Congress. This has stirred up a certain amount of interest and excitement in people far and wide. Why? Because a large number of Emissaries are going to be able to get together and rub shoulders for a few days?—“It's so good to be together, isn't it?” But is that the point? Is the external event the thing that should loom in a position of precedence? What would be the point of a gathering of all these people, maybe ourselves included? The point might be said to be largely invisible, in a sense an unknown quantity. Something is coming to focus. Something is being brought together vibrationally speaking, by reason of individual human beings. It is this aspect of the matter that carries significance. Anybody can hold a convention or a congress. There are thousands of them in many places every year. Is this just another such occurrence? If it is, or is to be that, we might as well cancel it right now. There is something else here which is rightly of great significance, something very vital, something which relates to creativeness, and something which fortunately is largely beyond the immediate comprehension of human minds. However there can be an awareness, a vibrational awareness, [greatcosmicstory.blogspot.com/search?q=intensification] which is not trying to make something out of whatever that awareness is. Let us find out what it is on the basis of the event itself. And the event doesn't stand aloof and alone, to occur for a few days. It is all part of a creative process, being drawn together vibrationally now, and now, and now, because we assume responsibility—the responsibility of honesty.

No one can repent without honesty. Human beings have been repenting, supposedly, for centuries: “Forgive us our sins”—but they don't have the faintest, foggiest notion what the sins are. They have some structured concepts that have been provided to make people imagine that these are the sins. But the sins center in the denial of the Lord to find creative expression in one's own living. That is the sin, isn't it? And where there is that failure, which has been a continuing one over the millennia, then there is at the same time a betrayal of the reason for one's own existence on earth—and so, rather naturally, we cease to exist on earth. This is all taken for granted these days because it has become such a habit.

Now we have the opportunity of participating in the creative cycle which is at work, as yet unaborted. I'm sure if I were to ask the question, you would all say that you are certainly not interested in doing anything to abort this cycle. Well we can say lots of things, which may or may not prove to be the truth of the matter. In any case, here we come to this fiftieth year shortly, the year of Fire, a year of proving. Our concern is not rightly with respect to external events merely; these will doubtless put in an appearance one way or another. There is also the external event of my circling of the globe. Lots of people have gone around the world, no big deal. So it's not the external event of itself that carries significance. There is something related to that external event that does carry significance.

If the human mind gets busy and tries to analyze these things, and tries to fit them into some structure of concept that it has already developed, no doubt with numbers—sevens and twelves and all this—it will contribute to an abortion. Why not let things be the way they are, without human interference? Why not accept the responsibility of repenting for our prior interference? For there isn't one of us here who hasn't interfered in some way, some in major ways, but all in their own individual ways. Repent! That is, acknowledge the fact. Not the fact that “Oh, everybody around me needs to repent,” but that I need to repent, to acknowledge the aborting techniques in which one has indulged. Over the years of this ministry I have been required to handle countless abortions. It's interesting that in these days abortion has become quite a political element in the consciousness of people. This may represent something but it's not the real question.

The real question is the aborting of the creative cycles established by God

If that is taken care of, all the other things will be taken care of; but if that is not taken care of nothing else will be taken care of. We are here to see that we, with our emotional states and intellectual backup of those states, cease aborting the creative cycles that are at hand, so that we may move with steady spiritual step, quick to repent as necessary. I said before that if at the time of the failure there had been quick repentance there would have been quick restoration. Once again, now is the time for quick repentance; and with quick repentance comes quick restoration. This has been described in terms of the first flush of feeling, hasn't it? What is the nature of one's own first flush of feeling in any situation? People excuse themselves for wrong first flushes of feeling, very often with the idea that, “Give me a little time and it'll all work out. One day I'll have a right first flush of feeling.” Which day is that? Next Wednesday? Or today, now, in this moment? If it is ever to happen it must happen in this moment. There is no other moment for it to happen. So there is repentance and acknowledgment of these facts relative to oneself—quick repentance.

Human beings are addicted to their emotions, as we recognize. Some of them they deem to be good, others bad. But emotions are emotions are emotions, and none of them are supposed to have dominion in human lives. The dominion of man is the dominion of God, not of human emotions, good or bad. And so as we move into the fire these things are going to prove themselves out. Everything begins to come to a fine point of focus. Where do we stand? This sort of question could be asked, and some may try to give an answer in words, but that isn't the answer that is required. It is in one's own actual experience, in what happens in oneself; not what happens in somebody else, but what happens in oneself. Oh how reluctant human beings are ever to bring it down to themselves! It's always somebody else who is to blame, somebody else that we can complain about. Well what about “me”? What is the quality of atmosphere in my own experience, in my own feeling realm, in what is moving through my mind in thought? Oh yes, people are sold on good works, very often. “Look at all the things I'm doing. I've been taking care of these responsibilities for years; look at me.” Maybe there is one thing that has been lacking. This was pointed to by the Master in connection with Mary, wasn't it? Martha was busy about many things, very efficient she was no doubt, kept the house, kept it in shape, did the cooking; but she lacked the one essential, the pure heart, the clear emotional realm.

So we have before us a year of Fire, and that certainly relates to the emotional realm. The refining fire: what doesn't belong is dissolved. What doesn't belong in the heart is dissolved. If you're hooked on what doesn't belong you're dissolved. That's true of each one. Let's not fool ourselves. Let's not imagine, as it has been put so often, that we're just playing some sort of children's games. It may be said that human beings in the world are in the classification of rather naughty children. They play very dangerous games. But that's not our business. Our business is to reveal a certain level of maturity in the spiritual sense so that we can handle what comes, so that we do not become subject through our emotions to what is happening externally. Lots of things are happening externally, and more to come. But what about our hearts? What about the heaven where we are rightly dwelling? How does it stay heaven? Because someone else injects some heavenly serum into us? No! Because we assume the responsibility of maintaining it ourselves and we accept no excuse for not doing it. Then there begins to be a man or a woman, there begins to be the evidence of the creative process of restoration, of resurrection.

How beautiful to share in this because individually we know—each one says it in personal terms, “I know. This is what I'm here on earth to do and it will be done.” And so I rejoice in this hour that we have shared. I am sure that there is the quality of agreement in the hearts of those here gathered.  let us abide in that agreement, that what needs to be done may be done; not according to the concepts of human minds but according to the will of the Most High. We share in the responsibility for letting this be done. I trust that there is great discomfort in the hearts, and in the present experience, of all those who have not as yet allowed the fire of God's love adequately to consume them. Oh, the more discomfort there is, the happier I am! Praise the Lord. Let us move with assurance to let His will be done in earth as it is in heaven.

© emissaries of divine light