The Building of the Ark
August 17, 2014
There are terrible things, in the human view, afoot in
the world: self-produced diseases of all kinds, in the world and in human
experience, and the ultimate threat of thermonuclear war. If this threat could
be disposed of we would still have the prospect of suffocating, of polluting
ourselves to death in one way or another. It really makes little difference as
to how we do it. It seems that, humanly speaking, everyone is intent upon doing
it. This all springs out of the motivation of fear and the manipulation which
puts in an appearance consequently. We see horrendous things and we see how
certain they are. The world is due for extinction. This is a terrifying prospect
for fearful human beings.
We have spoken for many years now about the restoration
of the human race but also about the dissolution of the human world. I wonder
what we thought that entailed—just a nice easy movement for everyone out of
this sick state into radiant health? What was it we imagined would occur?
Perhaps it is true that, should human beings have repented back along the way
somewhere, things might have worked out in a more or less easy way, but it's
far too late for that. We come to a place where it is necessary to face facts. This
world as we know it is due for extinction. It is happening, presumably, because
it rightly should happen.
Of course this prospect of extinction is occurring to
many people and this fans the state of fear considerably. And there is a
desperate endeavor by people to try to manipulate themselves out of this
inevitable doom. One can be totally preoccupied with such endeavors, as many
people seem to be. But it is all futility, because what has been sown has to be
reaped, and in the reaping there is the dissolution of what shouldn't be there
in the first place. Because this is all that human beings have known is this
worldly state, it seems as though the extinction of that is the extinction of
everything. That is the view of human consciousness the way it is now
constituted. Doomsday has been anticipated religiously for a long time.
Obviously it hasn't happened so far but it's still, presumably, anticipated;
rightly so, perhaps with a wrong understanding of what this means.
There is a passage which I think might be usefully
considered: "When ye therefore shall see the abomination of desolation,
spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let
him understand:).” The point here is: What would the abomination of desolation
be? We could identify it with fear, fear which does in fact stand in what
should be the holy place, the place of motivation in human experience.
"When ye shall see the abomination of desolation standing in the holy
place"—that's one way of translating this particular passage—and I think
we see it. We see it certainly relative to the state of human beings everywhere
but we also see it in our own experience: fear has stood in the place of
motivation.
The abomination of desolation has been in the holy place
for a long time, but virtually no one has seen it. When it is seen then
something begins to happen. We see it, however clearly at the moment. We are
aware of fear having been the primary motivation in our own living and in the
living of human beings everywhere. For many it has been covered up nicely with
cultural attitudes. People behave in a civilized way at times, they claim, as
though they were not being motivated by fear, because there is this veneer of
civilization over the top of things. And people nod to each other and smile and
say, "How do you do?" and "The weather's nice, isn't it?"
and so on; and everything goes along as it always has gone along. But now we
would acknowledge the fact that fear has been standing in the holy place in our
own experience. To the extent that we have seen this we have presumably
recognized the necessity for repentance, because the abomination of desolation,
fear which produces desolation, certainly does not belong in the holy place,
the place of motivation in our own experience.
There is another translation to this particular verse
which we may recognize also: "When ye therefore shall see the abomination
of desolation, spoken of by Daniel the prophet," then the instruction is: Stand in the holy place; let fear be cast
out. We noted that perfect love casts out fear. It might be well to
consider the fact of fear, fear being the primary motivation standing in the
holy place throughout the body of mankind. There is obviously the necessity for
repentance and for love to cast it out. Fear is rampant. If we have any
sensitivity at all we know that. It is something that we are aware of—fear.
We are aware of many things. When you look at TV, look
at the news for instance or some programs, you will see many things going on in
the world with your eyes, some of them pretty coarse and in the human sense
terrible; bloodthirsty things going on in the world. We can see these things
with our eyes. Because we see those things with our eyes, coming to us over the
tube, doesn't mean that we are involved in those things. We can, if we wish,
turn off the TV or we can turn to another station, look at something else.
There are all kinds of broadcasts going on which come in over the radio and
over TV, and we can switch from one to another or we can turn the set off.
We have an inbuilt set by which we are enabled to
perceive what is going on vibrationally. We've called that the heart. The heart
is an organ of perception. We perceive fear. There is a vast difference between
perceiving fear, being aware of fear, being aware of the fact that there is
fear and, on the other hand, being
fearful.
True being is not fearful. Why claim fear as the nature,
the character, of one's being? We might say, "I am fearful." We know
that that statement is fundamentally a lie. I am love. I am truth. I am life. I
am. Letting this be identified with fear increases fear. There are a lot of
people on earth being fearful. Because of this, through our organ of
perception, the heart, we are aware of the fact of fear. We can change stations.
We can be aware of other things as well. We are not designed to be blind, deaf,
dumb. We have this awareness, but we need not claim to be the things of which we are aware: "I am fearful," for
instance. Why accept a lie as though it were the truth? It's quite all right to
be aware of fear. It's quite all right to be aware of whatever is present, but
we do not need to identify ourselves with it; we know that.
Whatever we are capable of perceiving we are capable of
handling, of doing whatever it is that's necessary. What is necessary is not to
become subject to it, not to claim it as our own identity. We may, as human
beings, have claimed fear as our own identity rather easily: Everybody is
fearful; I'm fearful. There are other things we are a little more cautious
about claiming as our identity, out front at least; we just do it inside.
"I'm greedy"; oh no, not me! But the fact is what is present
actually, what we characterize ourselves with. All these things are claimed as
characteristics of the individual himself. We are aware of all this but still
do it.
Let me read something else here, a little further on in
the same chapter: "But as the days of Noe were, so shall also the coming
of the Son of man be. For as in the days that were before the flood they were
eating and drinking, marrying and giving in marriage, until the day that Noe
entered into the ark, And knew not until the flood came, and took them all
away; so shall also the coming of the Son of man be." We have an awareness
of what the coming of the Son of man is. We participate in the process of the
coming of the Son of man.
Here is the state that is current, is it not?—eating and
drinking, marrying and giving in marriage, until the day when Noah entered into
the ark. There is a point here. It was at that point that the flood came, that
the change actually took place. It is also said that no man knoweth the day or
the hour, and in some respects it might be said that it seems to have taken a
long time coming, but not really; as was indicated, there is an unwillingness
that any should perish but that all should come to repentance. Well space was
given for that, in recent times about two thousand years for it, but nobody to
speak of came to repentance. Everything goes on the way it has always gone on,
and the results of the goings on become worse and worse and worse, until
finally the world as it has been known is dissolved. And, if that is all one
knows, one is dissolved with it! It has been long enough surely. We ourselves
have had how long since we became acquainted with the truth, the way things
work, the way things are? Yet we are inclined to dilly-dally along the way and
still continue in many ways to do whatever it is we want to do. This is the
human state.
We have a circumstance which comes to us, is brought to
us. It is the fact of the moment, whatever it is. Here it is. What are we going
to do about it? How are we going to handle this situation? There is nothing that comes to us which is capable of triumphing over
us. For this cause I am here: to receive what comes to me, to handle it the way
it should be handled, to handle it in the power of the spirit of truth. It
doesn't matter what it is that comes. It is this that allows the building of
the ark, as it was described.
From
our standpoint, we could say it is a vibrational ark. It is an ark of
vibrational substance, which becomes the substance in which we live. There
rightly comes a day when we are totally in the ark, the doors are shut—that is
absoluteness—and it is on the basis of this that what corresponds to the flood
comes.
Mankind has been given the opportunity to repent for
twenty thousand years, more particularly in the last two thousand years, but
certainly has not done it. So that's that. This is not to say that the
opportunity for repentance is not still here. There are people who repent at
the eleventh hour, I believe. They just get under the wire, so to speak.
Our concern is to provide this ark of substance because
it is our substance. We generate within it and we let it be complete, a very
similar situation to what it was at the time of the original flood—not by water
anymore, although there are a few floods around, but, it is said, by fire.
There are those who say, "Well that's thermonuclear war for sure."
Maybe. Maybe. Are we capable of maintaining equanimity in the face of that?
We're not going to judge it but let it be whatever it is.
The human world, the world produced by human beings on
the basis of fear, is on the way out. Are you capable of saying how it should
go out? Are you going to be the arbiter of that? "Well it needs to go out
in a nice way so that too many people don't get hurt." There are some
imponderables here, that is the fact, because Lucifer-in-the-dark is totally
incapable of comprehending what the state is in the light. The darkness
comprehends not the light. And it is still a matter of Lucifer-in-the-dark, no
matter what may have been unfolding in our own experience, the changes that
have come. They have not been very massive. I very much doubt if we are
entirely Lucifer-in-the-light. Let fear be cast out, so that we can be aware of
fear but without being fearful. We
would be pretty dumb if we weren't aware of fear.
No more wants of any kind, that the substance of the ark
may be complete and that what rightly happens may rightly happen without any
fear. Evidently the door of the ark is still open so that the invitation is
extended to everyone. I am thankful that there are those who have participated
in the generation of this substance by which the ark is built, so that it
becomes factual, a reality, a reality that is far more real, if one could put
it that way, than the unreality, which isn't real at all but which human beings
have thought was real.
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