One  Love  —  One  Substance

from  Creating the Edenic World

Martin Cecil   March 1, 1981  8:30 p.m.

As we move into this hour of service together I would remind you of certain basic elements of understanding, that we may effectively handle what is present with us in the Garden.

Love is the character of God. To bring it to a more particular point of focus, it may be rightly said that love is the character of Father God. In the dimensional world love is substance. There is no other substance but love. We may see this in the universal sense: there is one substance. We identify it by using the word love. I undertook to find a dictionary definition of the word substance. There are a number of definitions. I chose certain ones because they particularly emphasize the point which we need to understand.

The first definition: “Substance is the essential nature of anything, as considered apart from its forms or attributes; the primary or basic element that receives modifications.” The second definition I have here is in two parts: (a) That which is solid or real; reality as opposed to appearance; (b) A solid or substantial quality or character.

Seeing that love is substance, maybe we could read these definitions again, substituting the word love in our consciousness for substance: “Love is the essential nature of anything, as considered apart from its forms or attributes; the primary or basic element that receives modifications. (a) Love is that which is solid or real; reality as opposed to appearance;(b) It is a solid or substantial quality or character.”

As human beings, when we consider something solid we usually think of physical form. We understand that the physical forms of our bodies, for instance, are mostly space; not space so much from the standpoint of what is between organs or cells but the space which is present in molecular structure and within the atoms of which the molecules are composed. It has been suggested that if everything that was actually solid of the substance of the body was all put together it would only be about the size of a pinhead. All the rest is space. The pinhead, by the way, would probably weigh about what you weigh. How accurate this assumption may be I'm not sure, but it illustrates the point. We could say that the most tenuous and ethereal substance of which we are aware is physical substance. There is lots of space. Because there is lots of space, other less ethereal substance can pass through it.

I've just made the statement that there is only one substance, which we call love. Love is substance. Love is the character of Father God, the positive aspect of God. To take another step, there is the need to bring truth into the picture. Truth may be seen as a prism which differentiates the spectrum of the one substance of love. If for a moment we look at white light, the spectrum of which may be produced by the light shining through the prism, we would have to recognize that all the various aspects of that spectrum in and of themselves are less than the white light. To regain the white light all these colors of the spectrum must be reassembled—so each aspect is of the nature of white light but less than white light. It is only there because there is white light. Looking at this then from the standpoint of the one substance of love, this may be, and is, differentiated by the prism of truth into its natural spectrum. Each of these aspects of the one substance carries the nature of that one substance but is not that one substance; it's only a part of it.

In this fashion we can see that there may be a multiplication of substances which all derive from this one substance. Love is differentiated through the truth, into its component parts, all of which are aspects of this one substance. They are not another substance any more than the spectrum of white light is a substance other than white light. Nothing has been added or subtracted. There has just been a modification which occurred. In this definition of love, of substance, there is the statement that it is the primary or basic element that receives modifications. The manner by which those modifications of substance are received is the truth.

Truth is the character of Mother God, the negative aspect of God, the means by which this differentiation of the one substance may occur. The substance of truth is therefore the differentiated modification of the one substance of love, and it is the womb of life. Life is the character of the child of God and is inherent in the substance of truth, the substance of truth which is a differentiation of the one substance of love.

One might say that the absolute solid is love and the most ethereal of the differentiated aspects of substance of which we have an awareness we call physical substance. It is most ethereal, tenuous, because it is mostly space. All other aspects of differentiated substance are capable of permeating physical substance because it is so vacant. I suppose we might be inclined to say that the sense of solidity which physical substance gives to us is consequent upon the fact of the presence of the one substance of the absolute solid. You cannot separate the spectrum of this one substance from the one substance. Its composition is the one substance. It is all one. So the absolute solid of substance, love, is present. At our level of experience we are inclined to think of things as being solid, but that experience is not consequent upon the nature of physical substance, because this is virtually all space.

We already are aware, theoretically at least, that each aspect of substance in this spectrum of differentiation permeates the one beyond it. The starting substance is love, so love permeates the whole spectrum. Of course—because that is the nature of the substance of which it is composed. The substance of truth, the substance of the prism, permeates all aspects of substance beyond it; in other words it is present with all the aspects of the one substance except the one substance itself. Likewise with what we call life—it permeates all aspects of substance beyond it. We have, in a rather arbitrary way, considered seven aspects of substance: love being the primary substance, but from this standpoint of consideration the seventh, which is present in all of the differentiations of it. That leaves six. These six we have, again rather arbitrarily, one might say, divided into two sections. Mind you, there is no division—but to satisfy the human mind's view of things there are seen to be three heavenly aspects and three earthly aspects of substance, the heavenly permeating the earthly.

These three heavenly aspects of substance, on the basis of our present consideration, would compose the substance of Mother God—for the truth, which is the character of Mother God, is present with all these six aspects of differentiated substance. So there is the truth, and then there is life, the substance of life; beyond that again, another substance which perhaps hasn't been easily identified in human consciousness because it is so transparent. We may claim a certain understanding of love, of truth, of life; then we come to another level of substance present in the Garden, which we may understand as relating to purity, the level of the pure heart in the garden. I'm not talking about human emotions. There are human emotions in what should be Eden, because this aspect of pure substance permeates the earthly substance which is beyond it. So we say we have a heart. We only have a heart because of the heart of God. The heart of God is the substance of purity in the Garden beyond which the substance of life, the substance of truth, and the total substance of love itself may be recognized as there is a looking upward or inward.

Here we might say that there is the heart of God, the life of God, the truth of God and the love of God. The truth of God, the life of God and the heart of God are all differentiations of the one substance of the love of God—differentiations in the Garden. These differentiations of substance in the Garden rightly take form in the Edenic world. We have in times past spoken of the positive triune world and the negative triune world. The negative triune world should be the Edenic world. We have used words to indicate the nature of the substance present in this which should be the Edenic world—it is a triune world. There is the substance of spiritual expression, the substance of mental expression and the substance of physical expression. The substance of spiritual expression permeates the substance of mental expression and the substance of physical expression, and indeed shines round about. The substance of mental expression permeates the substance of physical expression and goes beyond it. The substance of physical expression is permeated by everything but permeates nothing.

Here we have a portrayal in terms of substance—the essential nature of anything. There is a differentiation of the substance of love which is the essential nature of your physical body. The same is true of your mind, your capacity for spiritual expression. All this which is contained within the Edenic world properly is permeated by the substance of the Garden. The control of the Edenic world is consequent upon the Garden. The design of the Edenic world is consequent upon the Garden. Through Mother God, whose character is the truth, life is born, so that the child of God may be present in the Edenic world. The child of God we have referred to in terms of a son or a daughter of God. This child incarnates on earth so that there is an Edenic world.

Here we have a comprehensive picture in terms of substance. We may easily understand that there could be no physical substance without the differentiation of the one substance, just as there could be no mental substance either, or the substance of spiritual expression. Looking at it in these terms perhaps there is a greater sense of unification, of oneness. None of these levels of substance exist without the other levels of substance. You can't separate them in fact. There may be the appearance of separation but it's not actual. All levels of differentiated substance only exist because of the one substance. As long as the one substance exists all these levels exist, because of the differentiation by reason of the truth, and life inherent in all this substance.

Let us for a moment look at something else. We have glanced at it before. In the usual sense of the word there is only light because there is an eye to see it. You know that the total vibratory spectrum includes far more than light. In fact light is a very small portion of that total spectrum, and I don't think human beings know how total that spectrum is. We don't have a means of discerning very far beyond the range of light through our own senses: we can feel heat; and we get sunburned from the other end of the spectrum of light, but we're not usually aware of it at the time, only later. The results inform us that there was another radiation that we didn't see and that we didn't feel until later; but then it's not the radiation we feel, it's the effects of it. Heat we know something about. We have various senses which translate the character of various levels and forms of substance into a world. Because we can see we find ourselves creating a visible world. All the vibratory factors of the substance were present before, but until someone had an eye to see it it did not reveal a world—just a mass of interrelating vibratory factors. I don't know how interesting one would find that, but because we have certain facilities we can translate these vibratory factors into shape, form, color, sound, smell, taste, touch, feel of things; and because there is this ability, lo and behold, there's a world.

It is true that if we had not been on hand to do this, whatever the basis for the world of our translation may be was there, but it only became what we understand as a world because we translated it that way. I think that's fairly easily seen actually, isn't it? We are told that there are certain wavelengths of light. Interesting, but it's much more interesting to be able to see, in other words to translate these wavelengths into something comprehensible, something which has the potential at least of meaning. It provides us with a place to live and the opportunity of participating in further creation.

Do you think that the solar system exists as what we call a solar system, or would exist as a solar system, if we weren't present to translate it that way? There would be something there—this conglomeration of vibrations—but it requires a facility to create it into what we think of as a world. This was the reason why man was produced in the first place, so that this could be done, and even though he lost his first love he still has the ability to keep on translating what he discerns, all the vibratory factors that he discerns, into a world—rather an irrational world, a world not very well understood, a painful world, an apparently disastrous world, but he has made it that way by his own translations. Having this ability to translate or, to put it another way, to create, he became so enamored with the ability that he forgot the reason for it and went hog-wild, in creating a world that was a travesty of the original vibratory factors. But human beings did this; nobody else did it. It hasn't been foisted upon the human race by some malign devil somewhere. They decided to translate their awareness of vibratory factors in their own way, which meant that it was a false translation; and consequently the vibratory factors themselves got all jumbled up, and having established the habit of translating in this fashion, this rather unhappy world has been created. We are concerned with re-creation, with a correct translation of the vibratory factors. When we begin to translate these vibratory factors correctly, immediately the world begins to change its nature, and all the facility for correct translation is available when we kick the habit of incorrect translation.

This morning I was speaking of the vertical component of vibrational factors which comes to point in human experience. I suggested that this, the Garden realm, was where we belong and where we have the capacity to handle what is present fittingly. In the passage I read there was mention made of the tree of the knowledge of good and evil in the midst of the Garden, where it belongs. This tree bears fruit, and the fruit is found in the Edenic world. The instruction was that that fruit in the Edenic world should not be eaten, should not be absorbed, should not become the controlling element in the creative activities of man. He would still be a creator, because his very nature causes him to be that way; but eating of the forbidden fruit in the Edenic world, or what should have been the Edenic world—it is not now but was then—immediately brought him under control, as we recognize, of these external experiences, and the fall ensued. There is nothing wrong with the tree of the knowledge of good and evil. There is only something wrong when man eats the fruit of it.

The tree of the knowledge of good and evil is in the Garden. There is, universally speaking, a creative movement occurring which is totally beyond the immediate responsibility of human beings. I think probably most people would admit that. They have apparently very little influence on what happens elsewhere in the galaxy, or what we call a galaxy, what we have created in that way. So there is this vast movement occurring over which human beings certainly have no control whatsoever, and if they are functioning correctly they wouldn't want to have any control over it. It's quite all right the way it is. However, out of this vastness there is something that comes to point in this vertical manner with respect to human beings as a whole and with respect to each individual. If we abide in the Garden, then we may have an awareness of this overall movement to a certain extent, which will provide us with what is needful for our creative action in translating the vibratory factors that are all around us into a beautiful, Edenic world. As long as the factors present in the substance of what should be the Edenic world control us there is no means whatsoever to create the true world, the beautiful world, the Edenic world. We just go around and around in a circle, which leads into the pit. But coming to us for our right use in the Garden are those elements of the universal creative movement which pertain to our field of responsibility, and we have the ability to discern what we have referred to as the fitness of things: what is fitting; how what is coming to us out of this universal movement may be correctly applied within the scope of our actual field of responsibility as individuals and collectively.

What is present in the Garden is our primary concern. Our secondary concern relates to what will take form because of that in each succeeding moment—in other words, how we will translate the vibratory factors that are present with us. On this basis, then, there is a clarification of this mixed-up vibratory state which human beings have made for themselves. But this is not instantly going to occur. There is in this mixture a creative movement at work. It is increasingly controlled and allowed to unfold fittingly as there are those present on earth who abide in the Garden. Then what the future holds will be based in this handling of vibrational factors coming down from God out of heaven. We learn to handle them with a sense of the fitness of things. That's wisdom.

Now, as I say, there's a mixed-up state. There is a vibrational mixture produced by wrong human function. Within the scope of the vibratory factors there are those factors which are part of the ongoing unfoldment, but there are also a lot of other things that have been thrown into the pot, so to speak, so that the whole mass is adulterated. We have spoken of these things in the past in terms of evol on the one hand and evil on the other: evil being what man has wrongly produced and mixed in with the evol. The evol was quite all right. It's part of the ongoing creative process. So there's much more to be handled in this present state than there would be if it was totally evol. However, the evil is incorporated with the evol now—it's the only way it can be handled. It shouldn't be there but it is there. I think the Lord is quite practical: it's there, so how is it going to be handled? Well, as evol—that's the only way it can be handled. It's part of the evolutionary process, but that evolutionary process is a much more troublesome experience than if it had been what it should have been, just simply a natural evolving under control and according to the design, by reason of the sense of the fitness of things of those who dwell in the Garden.

Now there's a lot of sorting out to be done, and we recognize that the vibratory factors with which we come in contact are not what they will be, but it's the way it is. It has to be handled that way, but from the standpoint of the Garden, not from the standpoint of eating any more of that fruit which is constantly being offered to us out of the non-Edenic world. Our concern is to offer into this world what is coming down from God out of heaven, and we begin to discern what is fitting relative to this larger universal cycle on the one side and what is required in this non-Edenic world on the other side. Here we assume the position of the connecting link once again, and behold, the re-creation begins to take place because these vibratory factors are gradually clarifying so that we can translate them fittingly into an Edenic world. We do this. If human beings produced a non-Edenic world they can also produce an Edenic world. It's merely a matter of translating the vibratory factors correctly, but there is this additional factor of sorting out the vibratory factors so that the right ones are present to be translated correctly.

We all have a responsibility in this regard, and this is required of us. I wonder just how much we ourselves, individually, have given consideration to such necessities? Or have we still been so involved with the non-Edenic world that we had no time to dwell in the Garden, even though we may have visited once in a while? But until there are those who dwell there, there is no means by which anything can be sorted out, by which there can be re-creation. We are equipped, factually equipped, to handle what is necessary in the Garden. But we can't really have a foot in each camp, even though necessarily we dwell in the non-Edenic world in the external sense. However, we know why we are here, what we're here to do. The changes come in that world so simply when the vibratory factors are translated correctly in the Garden, and behold, all things are made new. It doesn't happen just because we hope it will. It happens because we are about the Father's business, the business of love.

© Emissaries of Divine Light