Today is called Father's Day, I understand. Spiritually speaking, I have been in the position of a father for most of you for varying lengths of time, and for many others besides. I have carried many people in my bosom, so to speak, for many years, my concern having been to invite all concerned to call upon the name of the Lord, to open hearts and minds and lives that the Lord might be glorified on earth, that Abel might be resurrected into the experience of all concerned.
Years ago I heard a voice inviting me to call upon the name of the Lord. This was, of course, Uranda's voice, and others heard that voice also, some of whom in consequence did call upon the name of the Lord. Because of all this, Abel has been resurrected to this extent in my experience and in the experience of others, so that the same invitation might be extended to increasing numbers.
To call upon the name of the Lord is the first step. Necessarily there must be a turning toward the Lord in an awareness of the reality of God, but, properly, without as yet knowing anything but that there is a God. Unfortunately, in the consciousness of all too many human beings, what God is has become an established concept, hiding the truth. The only truth that is necessary when a person calls upon the name of the Lord is the awareness that God is; there is no need to try to figure out what He is. The many concepts and beliefs established in the doctrines of men should rightly be allowed to pass away, that continuing to call upon the name of the Lord, in the recognition that He is, the resurrection of Abel may occur and an awareness of the truth emerge into the expression of daily living. It is this alone that acquaints a person with the Lord, so that concepts and beliefs and imagination are not necessary.
A person remains unacquainted with the Lord as long as it seems that the Lord is somehow separate from himself. The starting point from which a person may proceed to come to the truth is in the state of affairs as it is in human experience, and certainly there is a consciousness of separateness; but we may recognize that that consciousness of separateness is a false state, out of which we need to come. We would not endeavor to make it continue, so that all that we imagine is necessary is to gain a deeper understanding of the Lord. If we think we have to have a deeper understanding of the Lord, obviously the Lord is separate from us: we are here and He is over there; we're going to do whatever is necessary to understand Him better. This maintains the false state of separateness.
Insofar as each person is concerned, the Lord is present through His angel, and His angel is the truth of you. You are an angel of the Lord, but to a large extent you know it not. To the extent that you know it not, what you do know is false, and yet this false condition is what most human beings imagine to be the reality. They say of themselves, "We are only human." This is scarcely the truth. It has seemed to be so, but the truth is that you are an angel of the Lord. What you have known of yourself has been the capacity to experience yourself. That capacity was initiated at the point of your conception. What has a beginning, incidentally, must have an ending, but you, as the angel of the Lord, had no beginning and therefore have no ending.
When the babe is born into the world there is the evidence of a physical form with the potential of growth, not only physically but in the development of a mental and emotional capacity and of a spiritual nature to be expressed; but insofar as the baby is concerned these are all potential. The angel of the Lord is present but unrevealed, although there may be a sense of something heavenly in relationship to the little child. The angel is present. That baby grows into childhood and the angel is still present, standing behind, as it were, only revealed in a very immature sense; but the child begins to know a sense of self. This which is so known is simply the experience of a capacity to know oneself. One could not know oneself on earth in physical form, in mind and in heart and in spiritual expression, without having a capacity to do it. Most are inclined to suppose that that capacity is the thing itself, is the self, but that is not true; the capacity results from the presence of the angel of the Lord, in whom the true identity of selfhood is.
In this sense it may be seen that the angel of the Lord is the Father of the one who takes form on earth. The angel of the Lord, the truth of you, is not dependent for existence upon either your material nature or your spiritual nature; but your material nature and your spiritual nature are dependent upon you, the angel of the Lord. Without you they could not exist. If, therefore, this material nature assumes an identity all of its own and begins to try to live life, as it is called, on that basis, a state of separateness is bound to be experienced, and when that separateness becomes complete it is said that the body is dead. Nothing happened to the angel of the Lord, nothing happened to you in reality, except that you lost a material and spiritual means of expression in the dimensional world, and so, specifically, you as an angel of the Lord are no longer present in form. Now it is quite evident that human beings insist upon some sort of a human identity and endeavor to preserve that, crying unto the Lord for help in this regard; but that isn't calling upon the name of the Lord; that is trying to maintain a false state, in which the Lord is not in the least interested. The true state is in the angel of the Lord. To call upon the name of the Lord is to yield the capacity of self-consciousness to the angel of the Lord, so that one may come to know his true name, his true identity.
Now, as we see, with respect to a young person growing, there are changes occurring. Birth doesn't only occur just once. What is birth in the usual sense? It is simply a change of environment for the physical form. It's the same physical form before birth and after birth except insofar as it may be recognized that that form is constantly changing. That constant change may be seen as the real birth, in which case it may be recognized that there is a birth in every moment, a physical birth in every moment. This is more or less obvious when one observes a child growing toward adulthood; the change is clear enough. But why does that change occur?
Why is there a continuing experience of birth in each moment? It is because of what may be described as spiritual birth. The material fact of a human body could never be established if it were not for what is back of that body; and what is immediately back of that body is the spiritual nature, and what is back of the spiritual nature is the angel of the Lord. As long as spiritual birth is occurring in each moment, physical birth occurs in each moment and the individual, in the external material sense, grows.
Obviously, the objective of that growth is so that the angel of the Lord may have an adequate channel through which to come into the world. "God so loved the world, that he gave his only begotten Son." Well, insofar as each person is concerned, you are the only begotten. You are you, nobody else; the only one; unique as the angel of the Lord. The human capacities have a certain uniqueness, but such uniqueness as they have in actual fact is absolutely dependent upon the angel of the Lord. Human beings, as such, are all very much the same—boring, to say the least! "The mass," they are called; and there is a mass in that sense, a mass of potential, a mass of capacity only very slightly occupied, insofar as expression is concerned, by the angel of the Lord. Most of human expression is not that of the angel of the Lord; it gives evidence of the absence of that expression, and this is what is called human.
Some people take pride in being human. That is rather unfortunate, because there is nothing to a human; he's just a husk capable of being used as the means for the expression of the angel of the Lord, and unless that is what actually happens the individual has no meaning. This is why he feels so frustrated and futile as the years go by. It may begin to dawn on him how meaningless he is, and so there is the frantic endeavor to try to make meaning, to make oneself meaningful. If one feels under that necessity, obviously one does not yet have any meaning, otherwise it wouldn't be necessary to make it. But the meaning is present; it doesn't have to be made.
The meaning is the angel of the Lord, the angel of the Lord who stands behind the wall of the material person, the material person who has assumed, and who has been trained to assume, that his identity and worth are in being a material person, a human. And there is the endeavor, of course, to try to make people feel that they are worth something as humans; but this is an endeavor to delude, because the human of himself is not worth anything. Hopefully, psychiatrists and psychologists and others endeavor to help people to feel that they are worthwhile when they are not. If they succeed they have succeeded in deluding somebody, because the human material person of himself is not worth anything. He is simply the clothing, the means, for glorifying the Lord, and the Lord is glorified when the angel is in expression on earth.
Now, clearly, the angel is not yet in expression very much through the newborn babe. There cannot be a handling of the capacities for expression yet by the angel because the capacities have not yet been developed to the point where they might be useful in that regard. So, while there may be a sensing of something heavenly about the babe, the angel of the Lord is obscure—rightly so at that point. But then that babe grows in the continuing experience of repeated birth—born again. Interesting, isn't it? Christians often speak about being born again, but gradually, in the experience of most that pattern of rebirth begins to run down until it ceases altogether, and when it ceases altogether there is a corpse. The pattern of birth and rebirth should be a constantly expanding experience.
Our Master, when He was on earth, spoke of this in connection with the kingdom of heaven, indicating that it was impossible to enter therein without being born of water and of the spirit. Now the physical form is mostly liquid. The planet earth, incidentally, is mostly liquid on the surface of it; so likewise with the human form. That liquid is very important, the juices of the body of various sorts, and they need to be there and circulating if the body is to remain resilient. When the physical body begins to become mostly mineral and the liquid is reduced, then it's said that we may have arthritis; we begin to turn into pillars of salt and it becomes increasingly difficult to move with the agility of youth. The birth relating to water is not being experienced quite as adequately as before, and this is happening because the birth with respect to spirit is not being experienced as adequately as before. A young person growing is not yet spiritually paralyzed; there is a resiliency of spirit present, and because of the resiliency of spirit, the continuing process of birth in this regard, there is a resiliency of form. But when the resiliency of spirit begins to cease, the resiliency of form begins to crystallize and the kingdom of heaven begins to recede until it's totally gone insofar as the experience of those particular capacities are concerned.
And, of course, the resiliency of spirit, the rebirth in spirit, so that the individual might come to know himself or herself as the angel of the Lord, ceases, because the material self becomes so preoccupied with material experience. Most human beings take the attitude that they haven't time even to consider spiritual things. Of course, they don't really know what spiritual things are, but they haven't time for them anyway! They don't? They don't have time to live, then, because if we become so busy with our material concerns, we are then preoccupied in that direction and spiritual rebirth from moment to moment begins to slow down if not to cease; and if spiritual rebirth ceases, physical rebirth ceases. This is why human beings are dying souls. It's very simple, really; there's no mystery to it. The angel stands behind the wall.
Now, the concern, insofar as we are properly concerned, is to permit the experience increasingly of the angel in expression. This is to live. Now whether we are young in physical years or older makes no difference insofar as what is required is concerned. With young people, as there is growth, as the capacities expand so that they would be more capable of providing the facility for the angel of the Lord, that is certainly the best time to let it happen. This is the natural course of events. But human beings have become so very accustomed to becoming involved with the lie, the false sense of self, so that they think of themselves as being a person when they are not yet a person in the true sense. The person is the angel of the Lord, and if you cut it off somewhere and say, "Now, I'm a person. Now I'm going to function as a person. I'm really something now, and I'm going to make something of myself, of course, because I'm not quite complete yet. I'll acknowledge that much at least. I need to mature a little more, of course, but I'm a person now and I'm going to do it." If that is the attitude that is taken, the individual is separating himself from the angel of the Lord, and that person has no existence separate from the angel of the Lord. Isn't it stupid that human beings do this and feel justified in doing it? All they are saying is, "I'm justified in dying. I'm justified in destroying myself. I'm justified in separating myself from life."
But how beautiful it is to see the angel of the Lord who has been standing behind begin to show himself through the lattice. We see this in young people growing, when there is an enfoldment of them in love and in the spirit of blessing, as there is a willingness, of course, on their part—we can't make choices for other people—to let it happen. But we see the changes occurring in people, not only in young people but in everyone who allows this to happen—the veil to thin, the angel to begin to put in more of an appearance in expression, because the material concerns cease to be so prominent.
A person will be inclined to say, "Well, I have to make a living, you know; this is the most important thing." Is it really? Why do you have to make a living? What for? So that you can stay alive? Why? Why is there any need for you to stay alive? It isn't to make a living that is of supreme importance. What is of importance is to reveal life, and if a person is so much preoccupied with trying to make a living that he has no time to be concerned with living, what's the point? The first concern is with living, and this relates to the spiritual nature; here life is, and if that spiritual nature of the angel of the Lord is not allowed to express in the material sense, then life cannot be known; just a little trickle comes through.
The little trickle seems like a lot to human beings when it appears while they are young, but it's just a trickle, even then. As we have seen before, concerning that first so-called miracle of changing water into wine, at the marriage which Jesus attended, He indicated that the waterpots should be filled with water, and when they were, it was found that the wine at the end of the feast was better than at the beginning. But this is certainly not the experience of human beings in the world; the wine tends to get rotten, vinegar, toward the end, doesn't it? Bad wine. Well, wine is the symbol of life, and so life seemingly becomes more difficult as the years go by, more miserable, more unhappy. It is said, "Remember now thy Creator in the days of thy youth," before the evil days come. But, of course, we can remember to call upon the name of the Lord any time, that there may be a new experience of ourselves, so that we do not insist upon maintaining that crystallized self which is probably very closely associated in your consciousness with your human name. That is not you. It may be convenient to have a name for identification purposes in the external sense, but you are the angel of the Lord who stands behind the wall, which you may allow to become a lattice, so that he can show himself through the lattice and so that he can begin to look forth at the windows of your eyes, so that he may have the privilege of making right use of the material facilities which you have thought yourself to be. These are his; as a material person you didn't make them, did you? You didn't imbue them with life. The angel is present; you are truly present. I trust that many of you are beginning to know it to be so. The only way it can be known is for the angel to be revealed in the expression of your living. Then the angel is there and the Lord is glorified in consequence.
The whole purpose of life is to glorify the Lord. There is no other reason for living. What exactly that would mean, of course, is an unknown quantity until a person lets it happen. When he lets it happen he begins to find out that life is glorious. Have you not begun to sense this? Surely you have. Life becomes glorious for itself, not because, "Oh, something glorious is going to happen." Many people are always looking forward to something glorious that's going to happen, and of course, as time goes on, fewer and fewer glorious things seem to be going to happen. But life itself is glorious. Do you not find that you enjoy something just for itself, not because you were requiring some certain state of affairs, some certain environment, something thus and so or you wouldn't be happy? No, you find that you are happy regardless of the thus and so, because life itself is glorious. Life is the expression of the angel of the Lord. When the angel of the Lord expresses because of what you have thought yourself to be in the outer sense but which you aren't, then you share the experience of the glory of life and you don't have to have special circumstances. Therefore circumstances stop controlling you; the things of your environment, the people of your environment, stop controlling you. The total control of what you are is the control of life, the life which is the evidence of the presence of the angel of the Lord.
When that is your experience, you know yourself, but you don't know yourself because you looked at yourself. You can't see yourself; all you can do is express yourself, and then the evidence of that expression is all around you. One might say that's the reflection, that's the mirror around you, of what you are, and what appears in that mirror will tell you what is expressing through you. You, each one, are at the center of your world; you know that—no one else is there, just you. And what you express is revealed in the environment around you. And when you see with the eyes of the truth of yourself, behold, the world is made new. Very mysterious, isn't it? Not at all! This is the way things are, and human beings who don't see with the eyes of the angel see a hell of a world, don't they? or they see the world as hell. That's the reflection of what they are expressing, that's all. That's exactly the way it should be. But let the angel express, and what is reflected? Well, heaven of course! If the angel doesn't express, hell is reflected, the absence of heaven.
The angel is present, standing behind the wall or the lattice. Let us be the son or the daughter, in the external sense, of that Father. For God sent not His son, His daughter, you, into the world to condemn the world, to look at it and say that it’s hell, but that the world through you might be saved, might be restored to the heavenly state. This is the only way it can be done. That's what human beings are for: They're supposed to maintain heaven on earth. They slipped up on that score. Well, seeing they didn't maintain it, they need to restore it, and they let it be restored by reason of the angel of the Lord which the individual actually is. That is your true self; reveal it! Where's the problem? Where do all the problems of the world go? They simply vanish away. Not because by the sweat of the face you solved them. You never will, because they're unreal; they're merely the reflection of a false expression, that's all. What has been expressed just comes bouncing back to you. Then human beings say they don't like it. They try to change what bounces back, when all they need to do is change what expresses and then something different will bounce back. Let all things be made new because you are willing to allow the angel to come birth through you—not showing himself merely here and there through a lattice but as a full expression of what he or she is, to give glory to the Lord on earth.
O Lord, how very thankful we are for such knowing of the truth as is apparent to us now, that we may be true to that knowing, never denying Thy presence, never denying in our expression the angel which we are. We thank Thee that the way is clear and open for this by which others may be invited also to call upon the name of the Lord, that Abel may be resurrected into expression on earth, all to Thy glory, to glorify Thee, in the Christ. Aumen.
Why is it that human beings make such a mystery of things when the way is really so obvious? Perhaps we could say a human habit has been learned, and people over the ages have become more and more addicted to their habit, the habit which is described very simply in the words "self-centeredness," the habit of wanting to be a human person, a separate individual: "Me—I am so important, I am the one. Everything should serve me. Everything should be designed to make me happy." Self-centeredness. And human beings are addicted to this and they have developed some remarkable programs in order to achieve the desired result. For a moment here and there it may seem to do the trick, but not for very long. The angel is present, and what could there be more simple than to allow that truth to find expression?
Subsequent to our service this morning [greatcosmicstory.blogspot.com/thank-god-for-lonliness.html] I had, as is usually the case, a number of letters of response. One of these also posed a question: “What I hunger to know is: What about Seth? And are we not of Seth and Noah?” Reference, of course, was here being made to something that occurred subsequently, after the record of all those begats: “And Adam knew his wife again; and she bare him a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.” Then follows a verse and a whole chapter of further begats after Seth; the last one of these mentioned is Noah.
This evening Grace also handed me a letter which touches upon this same matter: “The story of Cain and Abel! This fall of man, depicted in this story, seems to mark the time of drastic change (as you strongly emphasized this morning). Subsequent man (descended from Cain and with that characterizing ‘mark’) is unrecognizable as he was (is) with his brother Abel. Not until ‘another seed instead of Abel’ appeared on earth, did men begin ‘to call upon the Name of the Lord.’ I find it interesting that it was not Abel — man suddenly, miraculously, as before the fall (Abel) — but ‘another seed instead of Abel, whom Cain slew.’ Here is the means whereby men could call upon the name of the Lord, the provision in the fallen state whereby the connection can again be made and Abel be resurrected from ‘another seed.’ This brings home, to me, the vast loss which man brought upon himself, and all that has transpired to let this‘seed’open and unfold and come to flower, in the consciousness of man.”
It was because of Seth, who came instead of Abel — another seed — that, as Grace said, the way was opened for men to call again upon the name of the Lord. In other words, here is indication of the first opportunity by reason of which man could have been restored. The provision was made way back there. We have considered the opportunities of more recent history, the initial one starting with Abraham, but let us not imagine that there was nothing available to man before that. The way this is outlined seems to give indication that almost immediately provision was made for the restoration of man. That provision has been offered all down through the ages of prehistory, before the history as human beings think of it now. Those who sprang from Seth were the means by which this provision was made, in various ways, for the restoration of man in generations subsequent to Seth. The last in the line of these was Noah. The provision that was made through Noah is rather obvious from the standpoint of the story of the flood.
So Seth represents the means by which the essential provision has been made all down through the ages for the restoration of man, to restore man to a state of wholeness, the two brothers alive on earth and united. This constitutes whole man, the spiritual aspect with the material aspect — whole man, holy man, man as he truly is. So the provision has always been made in this regard. It isn't as though material man has been left without any possibility of experiencing the resurrection of his spiritual brother. We can't, therefore, feel particularly sorry for what has been the unpleasant experience of the human race down through the ages. Self-centered human beings are inclined to bewail their troubles, their difficulties, their problems, their sufferings, their miseries, their poverty, all the rest of it, looking for sympathy, looking for someone to say, “Poor you, it's too bad. You have been unjustly treated.” Man has not been unjustly treated. He has sown his own seeds and harvested them.
So we may begin to have a clear approach in this regard, so that we are not extending false sympathy, although there is a natural attitude of compassion, rightly so. Compassion is the expression natural to spiritual man. Compassion is an attitude which does not weaken people; sympathy usually weakens people. Compassion offers strength, assists human beings to face up to their responsibilities and, in facing up to their responsibilities, to begin to experience a new state consequent upon the resurrection of Abel. Cain killed Abel. Material man has slain spiritual man. This is true of material man to this very hour. Most human beings don't think of themselves as murderers but it is the fact of the matter, and if, having murdered Abel, the results of so doing are experienced, there is nothing wrong with that, is there? So there is no sympathy, but compassion — an understanding of the state of affairs, so that there may be encouragement to material man to be willing to permit the resurrection of Abel. That resurrection is not going to take place merely because material man would like it to happen. The fact of the matter is that material man, heretofore, has not been interested in it happening; he didn't want it to happen. He wanted to stay the way he was, and in that condition to so apply himself that he might make a state of affairs that wouldn't miss Abel.
This has been the attitude of people, no doubt ourselves included; but provision has been made, over and over and over again, through what was represented by Seth, by which Cain might allow the resurrection of Abel within the range of his own experience. Seth, or what is portrayed by Seth, is essential for this experience of restoration, the restoration of man. We have noted in more recent history that that provision has been made in various ways. We see it with respect to a few outstanding characters who came upon the scene to provide what was needed at specific points in the unfoldment of the opportunities made available to the children of men. The first cyclein this regard was initiated through Abraham and moved through various people in a specific sense down to the time of Moses. Here was a giant, a man of true stature, capable of providing the sort of leadership that was needed at that point. Except in principle, that same sort of leadership has never again been required. There have been those who have attempted to emulate that type of leadership but of course without necessarily being of the line of Seth; in other words, it was simply an aspect of Cain in operation.
We know that that first opportunity disintegrated, didn't carry through. This is the first opportunity in what we would presumably call historical times. There were many opportunities before that, all of them obviously rejected. The second opportunityoccurred when our Master came on earth in the form of Jesus. Initially He came, one might say, in the name of Seth, to provide the opportunity for human beings to respond and to allow the creative cycle to begin to move by which the resurrection of Abel would have been made possible in season. So this which He offered in the initial stages of His ministry on earth was in the name of Seth. He provided the means by which the restoration could have occurred then, but what He brought in that regard was rejected by reason of inadequate response, and as we have noted, He wept over Jerusalem. He wept over the children of men because they had refused the easy way. So what He then offered was no longer in the name of Seth. He Himself assumed the responsibility of Abeland insofar as He personally was concerned, without regard to anybody else, He carried through, so that Abel was resurrected in essence within the scope of the consciousness of Cain, of mankind. It is this actual happening, not the beliefs about it and the doctrines which have subsequently ensued, that was the important thing.
The resurrection of Abel took place within the range of human consciousness, thereby rending the veil, thereby allowing for that experience in essence to be the experience of Abel in actual fact — or perhaps I should say the experience of Cain in his relationship with Abel. Just because the resurrection was a fact insofar as Jesus was concerned did not in itself get the job done insofar as mankind was concerned. It merely made the job possible. There have been those who have tried to ride into the promised land, so to speak, on His coattails. It doesn't work that way. He opened the door, the veil was rent; there was the means established for the resurrection of Abel as an actual experience within the range of the consciousness of Cain. This was perceived, to some extent at least, as happening to Jesus; but the significance of that happening has never penetrated adequately into the consciousness of Cain. Here was the opportunity for human beings on earth to experience the resurrection of spiritual man in their own lives. Obviously, there has been a refusal to let that happen — it never has. Because it hasn't happened various beliefs have been developed which postponed the experience, hopefully, until after everybody was dead. But that certainly wasn't the point at all. The point is to restore man on earth. This is where he belongs; he doesn't belong anywhere else. For man to be restored on earth the ministry of Seth is required. Cain is not going to permit it to happen all on his own; he gives no sign of being interested in it happening.
So there was the necessity for Seth to reappear — not Abel yet, but Seth — because without Seth there will be no resurrection of Abel in the experience of Cain. We need to recognize that Cain is mankind — let's find no excuses! “Well, there's a good person over there, and that's a man of real quality somewhere else.” Perhaps, but it's still Cain; it's still included in this state of material man. Material man, no matter how fine people may be, has no awareness whatsoever, no consciousness at all, of what True Man is. Abel was slain. The true state vanished; it's gone. There may have been some considerable imagination in relationship to it, but that is all a figment of fancy, even though, possibly, some aspects of that figment may have a relationship to the truth. But fancy is not truth. Truth is something of actual experience. As we already recognize, truth cannot be conveyed intellectually. It isn't increase of knowledge. Increase of knowledge never brings truth, because truth is experience. It's living experience; it's the living experience of what is true. Most of what human beings experience is not what is true; it's a false state, and as long as that false state of Cain persists, it is impossible for Cain to know the truth. No matter how much knowledge he gets he can never know the truth. The truth is known by man, and man is composed of the two aspects of his being: Abel and Cain, the breath of life and the form of the dust of the ground. These two aspects compose the living soul — MAN. So the requirement is that Abel should be resurrected in Cain's consciousness. But that resurrection is not going to take place without the ministrations of Seth, because some people, within the range of the Cain state, must be brought to the point of calling upon the name of the Lord.
Now, of course, this gives indication of the need for a Priesthood, a true Priesthood. I suppose in this sense we should say the Priesthood of Seth. The Priesthood after the Order of Levi should have been the Priesthood of Seth but it didn't prove out to be. It must be the true Priesthood to be of any value, to make possible the resurrection of Abel. At this present time the resurrection of Abel is, in a sense, inevitable, something that it wasn't before. It is inevitable now because of what was done by reason of the resurrection of the essences of Abel through our Master on earth. The die is set, so to speak. The only question that arises is: “To what extent, within the scope of the body of Cain, shall Abel be resurrected?” In any case, to provide what is needful there must be the Ministry of Seth; that is, provision from the divine standpoint which makes available the means by which human beings can be caused to call upon the name of the Lord. This has been the concern, incidentally, of this ministry — to persuade human beings to call upon the name of the Lord.
Some may say that there have been a lot of religions, a lot of churches, a lot of denominations, and a lot of schools of thought, and philosophies, and so on, that have been attempting to do this. The question arises as to whether there was true representation of Seth, because it can only be done on this basis. It can't be done by just anyone who gets a bright idea of what he imagines it would be to call upon the name of the Lord. There are all kinds of concepts in this regard, aren't there? all kinds of beliefs, even just within the scope of what is called Christianity — denomination upon denomination, all with their ideas of what it would mean to call upon the name of the Lord. Are any of them getting the job done, of resurrecting Abel in the consciousness of Cain? I haven't observed it. If anyone else has I'd like to know about it.
The approach almost invariably relates to the future, doesn't it? — the future, some other time, later on, after we're dead maybe. Now is the accepted time. We know that because, in fact, there is no other moment, ever. I have made the statement: “Nothing ever occurred in the past, and nothing will ever occur in the future.” That's true, isn't it, because whatever occurs, occurs now! Right? Nothing has ever occurred in the past, nothing will ever occur in the future; we just have the present moment for any occurrence. Human beings have hopefully looked to the future — Christians, for instance, have looked for the second coming of Christ, one day. If there is a day, the only one, it's today; and if there is a real moment in this day it is now. Anything that is to occur must occur now; there isn't any other time.
So provision, as usual, has been made for the presence of Seth,
what is necessary to allow the resurrection of Abel in the consciousness of Cain.
That does not take place on an arbitrary basis, as though Seth came around and waved his magic wand and said, “Abel, rise up in the consciousness of Cain” — and all mankind suddenly sees Abel. No. There must be those who are inspired by some means to call upon the name of the Lord. And what is the name of the Lord? The name of the Lord insofar as man is concerned may be seen as centering in spiritual man. Spiritual man represents the Lord in expression through material man. Man, whole man, holy man, was made in the image and likeness of God to represent God on earth. A name represents the person. Man represents God on earth, rightly. This is True Man — not Cain: he just represents himself, a murderer and a liar from the beginning. That was Satan, wasn't it? There's another name for material man. Material man has always been afraid of something going to be imposed upon him somehow, by some evil entity called Satan. But there are no evil entities anywhere, in this sense, other than man. If we really wanted to get rid of evil entities all we would have to do is get rid of man and they'd be gone. But, as we recognized, there is a reason for Cain, there is a reason for material man. It's necessary that he stick around for a while, until Abel can be resurrected in the consciousness of Cain. This is the responsibility of Seth. This is the true responsibility of the Priesthood.
There are those who talk about the body of God on earth. They say the church is the body of God on earth. Which one? I suppose the Roman Catholics have priority in this matter, because they — or what has become the Roman Catholic Church — were first on the scene, so to speak. The Protestants, on the other hand, were Johnny-come-lately, and all they did was protest. They protested against the Roman Catholics, didn't like them, and then denominations have subsequently proliferated in various ways. But there is no evidence whatsoever of the body of God on earth insofar as the churches are concerned. There may be some sort of aspiration in this regard but no fact.
The concern of what has been provided through this ministry has been entirely that the name of the Lord might be restored on earth, that human beings might be interested in letting it happen, in letting Abel be resurrected in their own consciousness, so that there might be those on earth who become aware of being spiritual man. We were talking of the name of the Lord. We have seen that name as being summarized by the two words I Am. I Am is the name of spiritual man. Mind you, material man has been calling himself I am, too, but usually qualified in some way: from the Christian standpoint, “I am a sinner”; from the stand-point of many human beings, “I am sick”; and we can find a host of words to describe the things with which man identifies himself, maintaining the state of Cain. But spiritual man represents the Lord; therefore the name of spiritual Man is I Am. We could say the name of the Lord is I Am That I Am. I Am: to call upon this name, that this name might be restored into human experience as it really is — just I Am, unqualified. As long as it seems that there are two brothers separate, one alive, one dead, there is a duality in human consciousness. But if we come again to the truth of man, there is simply man. Man is not two men; he is one man. It only seems that he is two men, one of them dead, because he is not man. To have the experience of man is to be restored to the state where what seemed to be two brothers are again one. Then there is just one person — Man! And there is no sense of a duality. This is the resurrection of man by reason of the resurrection of Abel, by reason of the essential ministry of Seth.
Human beings, earnestly and sincerely many of them, have been seeking to call upon the name of the Lord. All over the place there have been people in every generation, certainly no less sincere and earnest than we have been, seeking to call upon the name of the Lord. But nothing very much has happened, has it? The world remains a rather unfortunate place, and getting more unfortunate, because Cain can't resurrect Abel by any method he can devise. But under the hand of Seth, Abel may be resurrected in the consciousness of those material human beings who call upon the name of the Lord. But Seth is essential.
There must be provision in this regard, not humanly appointed, certainly not humanly elected, but present nevertheless, because, as has been emphasized, no one is going to experience the resurrection of spiritual man for him-or herself unless spiritual man is represented externally to the person. A lot of people don't like that idea — which is understandable, I suppose, because they have been fooled so often, and the Priesthood has been, at best, so ineffective, and a lot of other things as well. So most people tend to have the attitude, “Well, you show me.” And we realize this; gullible people are not of much value; if a person will swallow one kind of pill, he is liable to swallow another kind. Nevertheless, without Seth the job is not done, cannot be done.
In actual fact, there has been provision in every generation all down through the ages in this regard. It only became obvious at certain points where there was a specific creative focalization emerging — something was beginning to come to the surface, so to speak, in the outworking of the opportunity for the restoration of man. In between those particular points provision was also there but it was of a little different nature because the situation was of a little different nature. But now it begins to come to point again, doesn't it? It begins to emphasize itself, come to the surface. We see disintegration on every hand and we also begin to become aware of the reality of integration that is occurring, occurring within the scope of our own experience, not merely on the basis of some observation. We know, if we know, by reason of what has been happening in our own experience, in relationship to ourselves; and because of this there is no requirement to believe on something. Where people are urged to believe on something it is an indication, usually, of the fact that they don't. Those concerned may say, “I must believe this.” Well, if they say that, obviously they don't. They're trying desperately to believe it. Some approach on the basis of belief may be helpful for those who are moving toward the experience of calling upon the name of the Lord but it never is adequate. The only adequate thing is the actual experience by reason of something that happens in one's own experience. If it doesn't happen there one doesn't know, and if one doesn't know, one has desperately to try to believe, presumably. But if it happens, we don't need to believe anything; we know it, and it is that that has meaning.
The concern of Seth has ever been to assist people, to encourage people, to inspire people, to experience something — not on the basis of some happenstance: “Only believe on the Lord Jesus Christ and you will be saved.” Who knows if that has actually happened? Nobody, because it isn't a matter of belief anyway, in that sense. Salvation is an experience right here on earth. The experience is the resurrection of Abel in the consciousness of Cain. That's salvation, and it doesn’t happen in the future; it doesn't happen somewhere else. It happens right here, now, or it doesn't happen. We can only have the experience now. If we are just hoping for something in the future, we can never have the experience. This is why the second coming of Christ has seemed to be like a real slow train, hasn't it? — because it never comes; it's always in the future. But the fact of the matter is that it is now. It only seems to Cain like it's coming. Nothing's coming, in fact, except the awareness for Cain, for material man. The Christ isn't coming; the Christ is herenow! Just because human beings are so dumb they don't know it, doesn't change the fact. But we stop being dumb when there is a willingness to yield to the ministry of Seth, by which Abel is resurrected in human consciousness, by which spiritual man is known as the person's true identity once again.
Is this not what our concern has been, over these many months and years? It surely is, and there has been a certain experience in this regard. Sometimes a person doesn't realize what he really knows. Sometimes it takes going out into the realm of Cain particularly and experiencing what is happening there, to become aware of what has really been known in one's own experience. But we can rejoice in what we know, without having to experience the contrast. So here we have the picture within the range of present experience, a picture which includes Cain, Abel, Seth — everything, right here, now. What may have happened in the past is of no concern whatsoever. It's what happens now that counts, and we find that all that is needful is present now for the restoration of man, specifically related to our own present experience and the present experience of many others who likewise share it. The Lord has provided everything that is needful. Let us accept it — something that thus far human beings have never really done.
The attitudes which Cain knows, the state which Cain knows, gives scarcely a hint of what the state of restored man is. All of Cain's efforts, therefore, are directed toward improving his present state. There is no consciousness at all that there is a real state, which transcends his present state as high as the stars are above the earth. In other words, there's no comparison. Human beings tend to try to make comparisons; they're always odious. How can you compare disintegration with integration? Let us accept the Ministry of Seth, that there may be the experience of the resurrection of Abel.
We continue our basic theme of Heavenly Magic, particularly at the moment we have been considering the reality of the Shekinah Pattern of Being. We have been giving particular consideration to the revelations with respect to Shekinah as offered to mankind by our Lord when He was on earth. And in the pattern of meditation we recognized His statement:
“And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you…
“But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you.”
And then we come to the Divine Revelation of the specific application here. I do not know that we will take too much time with this this morning, but I would like to read the record of the Master’s words:
“I am the true vine, and my father is the husbandman. I am the true Shekinah, and my Father is the One Who Dwells. Every branch in Shekinah that beareth not fruit, the One Who Dwells taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the Shekinah I have given unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Shekinah.
“I am the Shekinah vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me, Shekinah, ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my Shekinah abides in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father, the One Who Dwells, glorified, that ye bear much fruit; so shall ye be my disciples.”
“Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.” Now there is no other basis of discipleship as far as the Master was and is concerned, but by the bearing of fruit, by glorifying the One Who Dwells; as you let the Shekinah Cloud of Glory have meaning in your life, so that you may bring forth much fruit.
“Herein is my Father, the One Who Dwells, glorified.” Sometimes human beings have talked about glorifying the Father, they talk about it a great deal, but they don’t do much about it. Herein is the One Who Dwells glorified, that ye bear or bring forth much fruit, the fruit of the Spirit of God on earth in physical form; so shall ye be my disciples. And if you would be disciples of our Lord, this is the only way that you can achieve that goal.
“As the One Who Dwells hath loved me, the Shekinah Fire, so have I loved you.” Now love is the business of the Shekinah Fire. The One Who Dwells loves the Shekinah Fire. “As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love.” You begin to realize that there are many, many passages revealing the Master’s statement, which definitely clarifies the fact that He was and is the Lord of Love; that He has the responsibility of providing the Focalization Factor of the Shekinah Pattern for the Solar System. Now you may have, in times past, thought of our LORD and KING, the One who was made manifest on earth through the body of Jesus, as primarily relating to this world only. But I would mention to you this morning the basic fact that
He is the One who carries theFocalization Pattern of the Shekinah Fire for our entire Solar System
And as He was the Spirit of Love made manifest, so did He promise to send another Comforter, to be recognized as the Spirit of Truth made manifest. He said: Herein is the One Who Dwells, the Supreme Focalization of Deity for all of the Solar System. Now in this He was not actually, in the deeper sense, talking about His own God Being. It can be applied on that level, but if you have the larger vision you see that the Father of whom He was speaking in this instance, as in many others, was the Supreme Focalization of Deity for this Solar System; and it is under that Focalization of Deity that He has the responsibility of focalizing the Shekinah Fire—that particular part of the Pattern as it extends out through this part of creation. And He is our LORD and KING.
“Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.” Now this particular revelation with respect to our KING should not be required to make you have a greater desire to be His disciple, but it does give you an opportunity to have a deeper realization of the significance or meaning of discipleship. He was just as great before you had any conscious awareness of His position in the Cosmic scheme of things as He is now. We have just as much reason to love Him, and to acknowledge Him, before we know that, as we do after. But in this you begin to see that the body of planets surrounding the Center of the Solar system, which we call the Sun, is not to be properly considered as something of many separate, distinct, segregated bodies—the planets. In actual fact all of these bodies around the Sun, that are called planets, are integral parts of one thing, with a much deeper significance than would be immediately evident merely by saying they are all part of one Solar System. We are a part of this body of planets, and the body of planets is very important to us.
And to be a disciple of our LORD and KING gives us the opportunity of sharing in much more than just—what shall we say?—living a good life, as human beings think of it in the ordinary pattern of existence. That isn’t following Him; that isn’t being a disciple. Just establishing a little home, and trying to live a good life, and being honest in your job, and doing this and doing that according to the usual world pattern. Oh, we have to live—I know that—but that type of thing does not give any real expression to life. We need to begin to realize that as disciples of our Lord and King we have responsibilities far greater than your minds have yet been able to comprehend.
“Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples”
“As the Father hath love me”, as the One Who Dwells in the center of the Solar System hath loved me; so have I, the Supreme Focalization of Shekinah in the Solar System—that is, the Shekinah Fire—“so have I loved you: continue ye in my Love”—the Spirit of Love. And He is the One who is the Lord of Love, the Supreme Focalization of Love everywhere. “Continue ye in my love. If ye keep my commandments, ye shall abide in my love.” Abide in my love; abide in the Shekinah Fire, whereby you have established, in you and through you, the pattern of your true relatedness to me.
“If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in His love. These things have I spoken unto you, that my joy may remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you. Ye are my friends, if ye do whatsoever I command you.”
“Ye are my friends if ye do whatsoever I command you. Henceforth”—that is from the time you reach the state of being a friend—“Henceforth I call you not servants; for the servant knoweth not what his lord doeth.” You haven’t known very much about what I was doing, have you? You begin to realize that. How much less do you know about what our LORD and KING is doing!
“Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends;”—but I have called you friends—“for all things that I have heard of my Father I have made known unto you”—insofar as you were able to receive them. “Ye have not chosen me, but I have chosen you, and ordained you.”
How is it, think you, that I have this position here in the world, in this pattern of ministry? Because I chose to do it? Because I determined that this is going to be my job, and I petitioned the Lord and said, “Well now Lord, if you will just give me permission, I’ve decided I’d like to do this over here, and if you’ll just give me permission I’ll go and do it.” Do you suppose that’s what happened? Not at all. I was chosen by Him, and ordained by Him, and that’s all that matters. He chose me to be in this position in relationship to Himself and no one can rebel against that fact of His choosing without rebelling against Him. I didn’t put myself in this position. He put me there. He put me where I am. And no one can rebel against that without rebelling against the One who ordained me that it should be so. As you begin to let these things be truly true of you, the same will be true of you.
“Ye have not chosen me, but I have chosen you, and ordained you,”—when you have reached the point of being a friend, that is—“that ye should go and bring forth fruit,”—and you are part of the fruit that I have brought forth out of the world—“that ye should go and bring forth fruit, and that your fruit should remain.”
What have you recognized about the fruit that He brought forth on earth? Almost without exception it didn’t remain. He had one disciple and three faithful women, when the end came. That’s all that remained for Him—that’s all that remained. But He says that ye should bring forth fruit and that your fruit should remain; and not go away, not be scattered and made to be of no effect. But once you have reached the state of being a friend, then, from that point on, we have His word:
“Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit”—on earth of course—“and that your fruit should remain: that whatsoever ye shall ask of the Father”—in my Shekinah—“he may give it you.”
And do you think just repeating like a parrot the name Jesus, in a request, or so-called prayer, you are going to accomplish anything. How many times that has been done, is done every day, and nothing happens? “That whatsoever ye shall ask of the Father in my name”—in my Shekinah—“he may give it you. These things I command you, that ye love one another.” We are only introducing, for the moment, those wonderful words. We’ll come back to them again in season, your response permitting, to take a deeper look.
And now we turn to the seventh Verse of the sixteenth Chapter of the Gospel according to John, and we find these words:
“Nevertheless I tell you the truth.” He, the Lord of Love, emphasized the point of truth. “Nevertheless I tell you the truth, It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged.
“I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear”—in the Shekinah Pattern of Being—“that shall he speak, and he will shew you things to come. He shall glorify me: for he shall receive of mine”—of that which I have expressed—“and shall shew it unto you. All things that the Father hath are mine.”
Here is a very important key. “All things that the Father hath are mine.” The beginning of origin with respect to all created things in the realm of form, is where? Actually, in the Fire, in the Lord of Love, the One who focalizes the Shekinah Pattern of Being. “All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.”
“I have yet many things to say unto you,” the Master said, “but ye cannot bear them,”—you cannot understand them now. “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth”—not just part”—“he will guide you into all truth: for he shall not speak of himself: but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.” Take of the things that are His and shew them to those who will see and those who will listen.
Have we moved far enough along the Way, together, for you to begin to see the significance of these words? Have you seen any evidence of their fulfilment? Do you need to have any proof more than that which is offered to you? That’s the only proof that ever will be, by the way. As I so often told the first GPC Servers’ Training Class, when they began to act like they wanted a sign, I’d repeat the words of the Master, who said, “This is an evil and adulterous generation who seeketh a sign; and no sign shall be given unto it, save the sign of the prophet Jonas.” Maybe some day, I will tell you what that sign is.
“Nevertheless I tell you the truth; It is expedient for you”—for all beings, for the working of the Divine Plan everywhere—“ It is expedient for you that I go away”—for if I remain in here in this outer realm of things where I do not have the natural pattern of my true focalization, I cannot function effectively for very long, and I could not produce the conditions necessary to your effective function—“It is expedient for you that I go away.” It was, and it is, and He is where He should be. He is in His Place, a KING Supreme—the Supreme KING of Heaven and earth.
“For if I go not away, the Comforter”—the other Comforter—“will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world”—not condemn the world, reprove the world, and I wonder if anyone here has ever heard the word of reproof. “And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me.” And that is the only sin there is. All other iniquities and transgressions and misdemeanors, or whatever you want to call them, result from that one thing. There is only one sin, just one, though that one sin may manifest in many, many ways. But if you are not deluded by the surface appearance, you always find that wherever there is sin, it is just this one sin. “Of sin—reprove the world of sin “because they believe not on me.”
Have you ever found that pattern of reproofin evidence here? Have you ever felt yourself reproved? What does it mean to believe on Him? Gradually, you have been going through a process of realizing the answer to that question. And the only sin thereis, is the sin of not believing on Him. What is sin?Iwonder how manydefinitions I would receive if I asked you to each state—of course, you might all go to Webster and quote him—then they’d be more-or-less alike. But what does sin mean? We talk about the first sin. You know, the first sin is the only sin. There is only one sin, it is just a question of whether you share in it or not. The first sin is the only sin. There is just one sin, and it is all the same sin, and those who shared in it to begin with, suffered the consequences of their own foolishness. You know you cannot sin again. All you can do is share the same sin. You cannot make any new sin. Human beings have managed to extend that one sin into all of the various factors of which humanity is capable, and you can’t create any new aspects of the one sin, no matter how hard you try. They have all been created or brought forth, long ago. But they’re simply variations of one sin, and the one sin is what, in the legendary sense, finally became known as the “apple.” Now there is just one apple, one sin. You either bite it or you don’t. You either toy with it, smell it, touchit, lick it a little perhaps to see what the flavor is and then take a bite. It is a narcotic thing, and a lot of people have been biting on it. I never could understand why so many people were interested in taking another bite. Some filthy mouths have been on it, some very filthy mouths have been chewing on it. Why shouldanyone want to take another bite? In the legendary sense, the apple is the one sin. Itis not an apple in the sense of the fruit, as we think of it, but simply symbolized by it, the tree of the knowledge of good and evil, and the apple is the one sin.
“Of sin, because they believe not on me.” Because they believe not on the Lord of Love who carries the focalization of the Shekinah Fire. And he who cuts himself off from the Shekinah Fire has nothing, and he can do nothing, really. It my take a little while for him to shut himself off so completely that his body will cease existing, but he who shuts himself off from the Shekinah Fire has nothing and is nothing—and only as you let yourself be reestablished in relationship to the Shekinah Fire can you begin to be what you ought to be. There is only one sin. The world has used the word “sin” a great deal. Many of those who have conceived themselves to be ministers haveshouted the word atthe top oftheir voices from coast-to-coast and around theworld, shouting about sin—it is avery important thing that everyone should know that they have sinned.
And how should they begin to find restoration? Instead of pointing human beings to the reality of ourLORD, to attunement with the Shekinah Fire,they have pointed to what they conceived to be the dead body of Jesus, bleeding on a cross; and they say, “If you believe that the body of the Son of God died on a cross, that man wassuccessful in killing our LORD, and if you believe thatthe blood was dripping from His hands and His feet and His sides, if you believe that Hisbody was dead, then you are saved.” You are saved from what? Did they ever tell you anything about the Shekinah Fire? Did they ever point to what our LORD really is? What is sin? Well, whatever we might callit, itis simplythe failure tobelieve, truly believe, on the Lordof Love and the reality of His Shekinah Fire, because if you separateyourself fromthat Fire and remain separated fromit, there isonly a little period of existenceand you wither andare gone, and that’s all. Only in relationshipto the Shekinah Fire can we be men and women in the Divine sense.
“And when he is come, he will reprove the world”—the world of man, the world of self-activity—“reprove the world of sin, and of righteousness, and of judgment.” Now here we begin to see the Shekinah Pattern on the basis of the Divine View. Here, in relationship to the Focalization, the Centering—first the Fire. This is the reverse of the way human beings approach it, and see it, until they are inside of it, until they have learned to abide within the hedge. “And of righteousness”—and of right-use-ness. We immediately recognize that righteousness has relationship to the right uses, the right applications, the right functions, in the Design and Control of Truth. It relates to the Light that Glows. The one sin relates to the Fire—the Fire that Burns. “And righteousness, because I go to my Father, and ye see me nomore.”
Now some people have imagined that the Master contradicted Himself a good deal. The disciples, some of them, thought He was being very confusing too. A little later He said, “A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me, Because I go to the Father?” They said therefore, “What is this that he saith unto us, A little while. We cannot tell what He saith” We cannot tell what he saith. And they never did. “Of righteousness, because I go to my Father, and ye see me no more.” Of right action, right function in the Pattern of Truth, in relationship to the Light that Glows. “And of judgment, because the prince of this world is judged.” And the judgment isin relationship to the Shekinah Cloud of Glory. Again the trinity of the Shekinah revealed in its patterns of expression from the Father. And once you enter the Shekinah Cloud of Glory you begin to realize that the prince of this world isindeed judged already. If it seems to you that he is not, it is because you have not yet entered the Cloud of Glory. And He continued:
"I have yet many things to say unto you, but ye cannot bear then now.” He did not have an opportunity to say those things when He was on earth, to convey them. “Howbeit when he, the Spirit of truth, is come, he willguide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shewyou things to come. He shall glorify me, for he shall receive of mine”—he shall receive of the Shekinah Fire—“and shall shew it unto you.” He shall receive of all things that are mine; he shall receive of the Shekinah Fire and shall show it unto you. “All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.”
I thank God for the patterns of your response that you may, of a Truth, draw near unto God; that you mayrespond to that Divine Invitation, “Come unto me,” that you my let yourselves bring forth the fruits of the Spirit and be the disciples of our LORD; that the reality of the Heavenly may become evident in the Earthly, that it maybe revealed that Heaven and Earth are one, and that His Kingdom. and His Power and HisGlory are here, at hand, for all who will share them, for all who will let them appear. And so shall we know the joy, the joy of which He spoke, that our joy may be full. So do we Glorify our KING, and there is no greater joy than to know that we are giving joy to the One whom we Serve. Peace be unto you.
Shekinah transcripts and audios by Uranda,
and related Shekinah transcripts and audios by Martin
