Each  Spirit  has  a  Single  Eye

from  Only Begotten Son of God

Uranda   June 15, 1952

The Holy Ghost must not at any time be confused with the Holy Spirit.  The Holy Ghost cannot manifest except by the power of the Holy Spirit, but the Holy Ghost is an individualized aspect of the Holy Spirit working in and through the form of an individual.

We have given some consideration to the Seven Spirits of God, but in order to be sure that we have the pattern well focalized in consciousness I would like now to pause for a few moments to consider this point. We recognize that the Spirit of God is One Spirit, but this One Spirit is made up of many phases of spirit, Seven Focalizations of Spirit, or seven primary aspects of the One Spirit of God.

The Spirit of God is the Christ Spirit. The Christ is the only begotten Son of God, but while the body of God has many members and it has a centering in one Being, the LORD of Lords and KING of Kings, who was made manifest on earth through the body of Jesus Christ, God is never to be considered as one Being, except as God is focalized in the LORD of Lords. The only begotten Son of God, however, relates to the Spirit that is made manifest because of the true centering or focalization of all God Beings. The only begotten Son of God is the Christ Spirit. The Christ Spirit was made manifest through the body of Jesus, and so the man Jesus became the Christ, the revelation of the only begotten Son of God. But to think of Jesus the man as the only begotten Son of God is completely erroneous. It does not detract from Him in any way whatsoever to recognize the truth, and only the truth can make us free. So the Christ Spirit is that which issues forth from God—the wholeness of the Spirit of God.

The Christ Spirit can also be used as a term to signify the centering of the Whole Spirit, and it is primarily in this sense that the word Christ is used properly in relationship to Jesus. Many people act as if they thought that the words Jesus and Christ were synonyms. They are not. Christ was not the name of the body of the man Jesus, and to act as if the words Christ and Jesus were synonyms is to show one's ignorance of the truth. Jesus was the name of a man. That man was perfectly centered in His Father, and allowed the revelation of the Father. That particular God Being who was His Father—"The Father who dwelleth in me"—was, and is, the Central Focalization of Deity, or the apex point of all God Beings, and so is the Center of Deity. And that God Being may be spoken of as God, inasmuch as all the members of the body of God, in the invisible sense, are centered in Him. You cannot speak of Him in that sense in a manner which separates Him from that which He focalizes. So the only begotten Son of God does not relate to the body of the man Jesus. It relates to the wholeness of the Spirit of God which was revealed through the body, mind and heart of the man Jesus. And the Christ aspect of the Spirit, signifying the Whole Spirit but primarily that which focalizes the Spirit of God, provided the body of Jesus with the revelation of the only begotten Son of God. The Father dwelling in the body of Jesus, being the Center of all God Beings, was, and is, God, in the sense of that centering; and that which issues forth from the Father, the Centering of Deity, issues forth from all God Beings, and so the wholeness of invisible God, with all the members, releases a Spirit which we call the Spirit of God, or the Christ Spirit.

Those two terms can be used more or less interchangeably, but when we say the Spirit of God we mean the Whole Spirit, without giving any aspect of that spirit dominance. When we say the Christ spirit we mean the whole spirit of God, but in that we give dominance to the aspect of the Spirit which gives focalization to the Spirit itself, and that aspect of the spirit which is so signified is the Spirit of Love. The LORD of Lords, being the Central Focalization of Deity, has the primary responsibility of focalizing the Christ aspect of the Spirit. That means the Whole Spirit, yes, but particularly, in dominant form, the Spirit of Love. We have the Biblical statement, “God is love.” The centering of God Being is the Lord of Love, and so, when we understand the principles involved, we see that God is indeed love—but God is more than love. But the Lord of Love centers all God Beings, and the Spirit of Love centers the Whole Spirit of God.

So the Spirit of God is the Whole Spirit without any aspect of that Spirit being held to be in dominance. The Christ Spirit is the Whole Spirit of God with the centering aspect of Spirit in dominance, and that is the Christ Spirit or the Spirit of the Living Christ. And the Spirit of God, or particularly the Christ Spirit, is the only begotten Son of God, because it is the wholeness of that which issues forth from God; but that Spirit is not, and cannot be, contained in any one body. It was released in pure essence through the body of Jesus, so the Christ was a title given to Jesus in recognition of the fact that the only begotten Son of God was made manifest through the body of the man Jesus.

If we realize these things it will make it easy for us to comprehend the mysteries of God, as the term is expressed in the 10th chapter of Revelation: “The mystery of God should be finished.” We need to have a clear recognition of the fact that the body of the man Jesus was not the only begotten Son of God, but it was the Spirit of God, with the Christ Spirit dominant, which was revealed in essence through the body of Jesus, because the indwelling Father in His case was the centering of all God Beings, which made a revelation of the only begotten Son of God on earth possible. No other Being could have come into the body of a man on earth and revealed the wholeness in essence, with the proper aspect of Spirit dominant, the only begotten Son of God. The God Being made manifest in this body could not come into the world and reveal the essence of the Christ spirit in the sense that was necessary to make possible a revelation of the only begotten Son of God, because in my case the dominant aspect of Spirit is not Love but Truth—the Spirit of Truth. And that would not make possible the revelation of the essence, the Centering Essence, of the only begotten Son of God. So the Lord of Love, the Centering of Deity, was the only God Being who could come into incarnation in the body of a man and release through that body the Centering Essence of the only begotten Son of God.

Human beings have imagined that the body of the man was the only begotten Son of God, which is not at all true.  It was the Spirit made manifest through Him which was the only begotten Son of God, and that only begotten Son of God is that which you are invited to share here and now, in this day, according to your capacities. No one of you can, under any circumstance, provide a complete centering essence of that spirit, but all of you together, properly coordinated and centered, can allow that Spirit, which is the only begotten Son of God, an opportunity of manifestation on earth.

That spirit must manifest through our bodies. Spirit without a body has no meaning in the realm of form. Only as Spirit is allowed to manifest through the body of a man or a woman can that Spirit have meaning in the realm of form. And it is on earth that the Spirit of God must of necessity have meaning. So as your body, with its mind and heart, is drawn into the pattern of God's design according to His truth, you become a means by which some phase of the Spirit of God is made manifest. With this small group here it is utterly impossible to allow anything like the absolute wholeness of the Spirit of God in complete manifestation, but we can let enough of that wholeness manifest to allow a great working of the Spirit of God on earth.

I would point out again that it will take 144,000 people, properly coordinated and centered according to the divine plan, in harmony with the Divine Design or the Truth of Being, in order to allow the whole centering of a body on earth through which the complete essence of the Spirit of God, the only begotten Son of God, can manifest. But until we have that 144,000, properly coordinated, we will not have a body on earth which is complete enough to allow a real revelation on earth of the only begotten Son of God.

If these things be realized, it is easy to see that human beings have missed the mark entirely in relationship to the only begotten Son of God, in trying to worship the body of a man. And that man, they think, died—even though He is supposed to have been resurrected from that state of death—but a body of a man that died. That body allowed the manifestation of the only begotten Son of God but was not in itself that manifestation, except in relationship to its Oneness with the Father. That means that the whole realm of Christendom is centering at a point where it cannot possibly receive the true current of the spirit of God which would allow the manifestation of the power of God.

Jesus said to His disciples—the words of the Father through the lips of Jesus—“And ye shall receive power, after that the Holy Ghost is come upon you.” The Holy Ghost is the manifest working of the aspect of the Spirit of God for which you are responsible, which is centered in and working through the pneumaplasmic body of your own being. So the Holy Ghost must not at any time be confused with the Holy Spirit. The Holy Ghost cannot manifest except by the power of the Holy Spirit, but the Holy Ghost is an individualized aspect of the Holy Spirit working in and through the form of an individual, particularly centering and working through the pneumaplasmic body of that individual. So as we yield to the patterns of Truth, let go to the Divine Design, we relinquish that confusion of consciousness which has kept a distorted pattern in the world so long, making human beings helpless and hopeless. We can let the Holy Spirit have true meaning on earth because we allow the Divine Design of Truth an opportunity of manifestation through mind and heart, by reason of which the invisible Spirit coming into manifestation through our bodies may accomplish that which is the Father's will on earth.

We were taught to pray, “Thy kingdom come. Thy will be done in earth, as it is in heaven.” It is only as these truths are recognized that it is possible for us to let the Father's will be done on earth as it is in heaven. We see that the confusion of consciousness, of the concepts and ideas about truth and about Jesus, has produced a discordant pattern which was off center, through which the Spirit had to work if it was working through human beings at all. The Spirit worked through those disarranged patterns to some degree, and we have had some little evidence, a tiny evidence, of the working of the Spirit of God through human beings; but it has not been the manifestation of power which could change the world pattern.

In relationship to this point there are the Seven Spirits. The Seven Spirits in their pure form, centered in the Spirit of Love, are: first, the Spirit of Love; the spirit of bringing forth, or the Spirit of the Womb; the Spirit of Life; the Spirit of Purification and sanctification; the Spirit of Blessing, which centers in the Spirit of Truth, because there can be no blessing without the Spirit of Truth, even though you have the Spirit of Love. The Spirit of Love may work through you, but if it is not in conjunction with the Spirit of Truth there will be no blessing. Then there is the Spirit of the Single Eye, and the Spirit of the New Earth. These are the aspects of the Spirit of God which we recognize as the Seven Spirits.

We will not take time now to study these aspects particularly. It is interesting and helpful to meditate on the significance of these various Primary Focalizations of Spirit, and to note how all the different aspects of Spirit that we may know are included in these. For instance, we speak of the spirit of friendliness. That is a sub-aspect which comes into manifestation through one of the aspects of the Seven Spirits. You may meditate on these things and note many wonderful things as you do so.

As your body becomes a means by which the Spirit of God is made manifest your whole body is a means by which the Spirit manifests in the physical realm. Each Spirit has a Single Eye. On the basis of the Single Eye we recognize the relationship of the Spirit to the mind. The working of the Spirit through the heart is something that comes as a subdivision under mind and body, because the heart, or the feeling nature, interpenetrates both mind and body. Therefore we need no special division for that. But we have the three planes indicated, the three outer planes of being: the plane of the physical realm, the physical body as far as you are personally concerned; the plane of the mind; and the spiritual expression plane, or the plane of the Spirit made manifest on earth. So we see that you, having a body and having a mind (when your mind becomes single—that is, allows the development of the Single Eye, as the Master put it: “If thine eye be single thy whole body shall be full of light”), as the Single Eye signifies the centering of your mind, you have in your body and your mind the means by which the Spirit of God can work through you, and you will come under one of these seven classifications insofar as the dominant aspect of Spirit is concerned.

In any individual who is allowing the Spirit of God to manifest, all aspects are present. For instance, in relationship to myself, you have recognized there is the Spirit of Love. Actually, from the standpoint of the dominant aspect, that love comes from the Lord of Love, but in relationship to my own Being, in the sense of the Focalization of Deity, there is love. There is in each one all of the aspects of God, but one of those aspects is dominant. The Focalization of the Spirit of Truth could not be established in relationship to the God Being which I am, which is revealed through this body and mind, except there were in conjunction with it all of the other aspects. In my case the Spirit of Truth is dominant, and it is impossible to have it any other way. When you fulfil the Law and let all of these things work according to their principles, there will be that which is of the wholeness of the Spirit manifesting through you, but it will not be on the basis of the balanced essence of the Spirit through any one of you. It cannot be. There was only One who could manifest in a body on earth and provide that, but you will provide some aspect of the Spirit, some pattern through which the spirits may manifest, and the wholeness of the Spirit is in you as you let God's will be done on earth as it is in heaven. One aspect will be dominant, and it takes all of these various designs brought to focus on earth in 144,000 people in order to allow the complete revelation on earth not just of the essence as it was with Jesus but of the wholeness of the only begotten Son of God.

As you realize that you, responding to God as an individual, can have a part in allowing the Christ Spirit, the victorious Spirit of the Living Christ, or the Spirit of God, an opportunity of manifestation so that you become a part of the visible body of God, you see that it includes your body; it includes your mind, which comes to focus as the eye; and it takes care of the spiritual aspect of your being, or the third plane insofar as the outer realm of manifestation is concerned. You begin to have a basis of understanding; not something mysterious, vague and uncertain, but of actual understanding in realization of how it is that you can be a part of the body of Christ on earth.

© Emissaries of Divine Light

Earth

Earth

The  Form  Of  All  Phases  of  Heaven

Martin Cecil   August 28, 1955

This morning we were emphasizing in our meditation the fact that heaven and earth are one. Heaven and earth have always been one. If it was not for the fact of the oneness of heaven and earth, the earth would not continue to exist; neither would we as human beings be able to live on the surface of this planet. We took note of the fact that God never created anything other than heaven. There are some who have supposed that God created evil, in the sense of that unwholesome condition which we find so prevalent in this world. We know very well that if God is a God of love, if that which He does is characteristic of His nature, then all that He creates is perfect. Possibly we need to understand a little more clearly what perfection is from the divine standpoint, but the condition of evil, unwholesomeness as it is known in the world, was not created by God. It is entirely something brought forth by man, contrary to God's will. God never created anything else but heaven.

At every level of heaven there is the earth. As human beings we are aware of an extremely limited vibratory range of being. Through the uses of our senses we can detect certain things within a certain vibratory range. We can, for instance, see certain wavelengths of light. By the use of other instruments which he has developed, man is able to extend that range somewhat and becomes aware of a range of vibration both above that which is discernible by light as light and below that range. We are capable of detecting various substances, or what we call substances, within the vibrational range in which we live as human beings; but, with all man has developed in the way of scientific instruments of various kinds, the actual range of his perception in relationship to the sum total of God's creation is extremely limited, just a narrow band of vibration. All these levels of vibration insofar as God is concerned were created as levels of heaven. In relationship to each vibratory range there is that present within the scope of it which provides substance for the bringing forth of form. In other words there is the vibratory range of heaven, and within the scope of that vibratory range there is that which makes possible the development of form. We have heaven and earth in relationship to every level, the earth being the form aspect of heaven.

That which God created at this level where we are — physical things, material things, the flesh of our own bodies — is just as much a part of heaven, just as spiritual, in other words, as any creation in any other heaven anywhere. The materials of which we are aware in this vibratory range are just as spiritual as the things and formations at any level in any heaven anywhere. And there is form at every vibratory level. The mere fact that man is incapable of perceiving that which is at higher vibratory levels than the field of his own function does not indicate that nothing exists there. Man's capacity to perceive is very limited. But here we need to take note of something. The form aspect of heaven at any level is the spirit aspect of heaven at the level below it. I would like to read something to you from the Book of Revelation.

"And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband."

We may remind ourselves that at the very beginning, the 1st Book of the Bible, we have the statement, "In the beginning God created the heaven and the earth." And we come to the last Book in the Bible, almost the last chapter, and we find something with respect to a new heaven and a new earth. We may recognize that that which is contained between these two points is concerned simply with letting that which was in the beginning be reestablished again. God created that which was perfect in the beginning; He created man in His own image and likeness. Man fell. Man left his position in that state of being in which God first created him and he brought about, consequently, in this vibratory range of being where it is supposed to be heaven, a state of affairs which is a far cry from heaven. Most people are aware of a certain amount of hell.

God's immediate purpose, then, has been to bring man back to the place where he ought to be, that there may be a new heaven and a new earth, a different manifestation in relationship to this realm of being to that which is now present. This that we know as the first heaven and the first earth is not of God's creation but of man's creation, and God's immediate purpose is to bring man back to the state of being in which He first created him in His own image and likeness.

In this particular passage which I just read, it indicates that "John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband." The holy city. It is necessary to utilize words to describe heavenly things on the basis of earthly language. Here we have a description of the holy city coming down from God out of heaven, and human beings have utilized their imagination, considered some sort of an ethereal city floating down on a cloud. But here is something coming down from God out of heaven, a form — in other words here was the earth aspect in the heavenly range immediately above this heavenly range of being, the form aspect, and the form of that heaven provides the spirit of this heaven where we live, properly speaking.

This same principle operates all the way through from level to level, so that you can begin to see that there is an unbroken chain and that we, as human beings out here on earth, are not just cut off from God, as so many are inclined to think. Man has never been separated from God, as long as he remains alive on earth. An aspect of the spirit of God is life. As long as man has life he is certainly connected up with God. Man has never been separated from God except insofar as his own vision was concerned. Heaven has never been separated from earth except insofar as man's vision is concerned, and consequently his action has brought forth many things that are not true to the spirit of that which is coming down from God out of heaven. The form of the heaven above provides the spirit of the heaven below, and this holy city is the spirit of that which should be brought forth in this heaven below, within the range where we live, providing the pattern, the design, the essential control elements, for the bringing forth in form, in manifestation at this level of being, that which God intended should appear; for this is heaven, right here. We do not need to go anyplace else to get to heaven.

Man cannot in fact go anyplace else. Man cannot live anyplace else except right here on earth. True enough, when the human being dies, something leaves his body which is capable of moving to a higher vibratory level; but that is not man. Man was created to be here on earth; he was not created to be anyplace else. God put him here because that was where he was needed. If God had needed man in some higher heaven He would have put him there. The revelation of the fact of heaven at this level is absolutely dependent upon man. Here is the place where man was created to be.

What is it that makes a place heavenly? What is it that would cause any vibratory range of being anywhere to be heavenly? Simply the presence of God. Where God is in manifestation, there heaven is. God is in manifestation at every heavenly level but this one, consequently every heavenly level of the whole cosmic scheme of things is heavenly except this one where God is not in manifestation. For man was created in the image and likeness of God so that God might be in manifestation at this level of His heaven, and until God is in manifestation at this level of being, heaven cannot be known at this level of being. And because man cannot live in any other level of being, he excludes himself from knowing heaven.

Man is the means by which God can manifest at this level of being. Man was created in the image and likeness of God for that purpose. "Behold, the tabernacle of God is with men." We have recognized that that tabernacle symbolized something — that which is the dwelling place of God on earth. God does not live in temples made with hands. The tabernacle of God is with men, and God cannot have any dwelling place on earth without men. "Behold, the tabernacle of God is with men." It always has been.

Insofar as God's dwelling place at this level of being is concerned the tabernacle of God is with men. It has never been taken away; but men have never allowed God to dwell in His tabernacle. "Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God." Doesn't that indicate clearly the manifestation of God at this level of being? It is not talking about getting up into heaven somewhere. It is talking about something coming down from God out of heaven into the earth, so that God may be allowed to dwell at this level of His heaven, from whence He has been so surely excluded for so long.

The manifestation of God is a reality at every level of Being but this one where we are. Because it is so at every other level of Being, there is no place anywhere in all the Cosmic range of Being which is not heaven. When we begin to recognize the continuity of Divine Being, we may begin to sense that which is back of us. You may recall that at the beginning of this Book of Revelation, John made mention of the Voice which spoke behind him, and he turned to see the Voice which spoke with him and he began to recognize that which was back of him, that which was back not only of himself as an individual but was back of the manifestation of everything that is here in the world.

When we look up into the sky on a clear night and see the stars, we recognize that this Solar System is a part of what might be called the Milky Way Universe, a Universe in which there are millions of suns and solar systems like unto our own, greater and smaller, and that this is just one of such systems of which there are millions more; it begins to make this little Earth seem rather an insignificant place. But what of the little beings that walk to and fro upon the surface of the planet? When we begin to recognize the vastness of the Body of God, recognizing that that which we are capable of observing is only that which comes within the limited range of our perception, that it is only a fraction of that which actually IS, then I suppose as human beings we might tend to feel pretty meaningless.

Human beings do feel somewhat alone. And yet man is not separate from God. When we begin to recognize that which is back of us, when we begin to recognize that we, properly speaking, are just the form aspect of God at this level of being, then we are a part of all that extends back into the central essences of Being in God, and that which comes to focus in each one is a part of the wholeness of the Being of God. The Being of God is such a tremendous thing that it staggers human imagination, and yet that which is back of us is a part of the Being of God.

Human beings have so little faith in relationship to God. They look around in the world, in this little speck of dust in the cosmic-all-that-is, and they see manifestations of what is conceived to be great power — the power of evil, the power of the hydrogen bomb, the power of masses of human beings — and it is considered to be such a tremendous thing, the power appearing through human beings who have segregated themselves in their own consciousness from God, stealing some of God's power, utilizing it for their own ends. That is considered to be such a tremendous thing. How does it compare with the Allness of God? How does it compare with that which is back of those human beings who begin to let themselves become the form aspect of God at this level of Being? For in relationship to each one there is a Focalization brought to point of the Whole Being of God.

There is that which is back of the individual; there is that which is back of that which is back of the individual, and so on, all the way to the Central Being of God, the Central Essences of God, providing such a tremendous Wholeness of Being that it is beyond the understanding of the human mind. But it is there, whether we can understand it or not. Whether we can comprehend it or not, it is there, the BEING of GOD. Nothing could have any being anywhere but for the Being of God. Your being as a human being is absolutely dependent upon the Being of God. In actual fact you have no being separate from God, and those human beings who ignore God and who do not let themselves come to the point of acknowledging the Truth in relationship to themselves, that they were made in the image and likeness of God to provide the form aspect of the Being of God at this level, discover sooner or later that they do not have any being of themselves. Man cannot be anywhere else but where God put him, and if man does not come to the point of letting God be here at this level of Being, man can never know God anywhere.

Mankind was created to provide God with the form aspect of His Being here at this level of His creation. Man has refused to let himself be that which he was created to BE, consequently he has separated himself from God in his own consciousness, and finally he separates himself from God in fact, and he ceases to be anything and his body returns to the dust from whence it came. This is not what God intended for man, for man was created in the image and likeness of God to be the form aspect of the Being of God at this level of God's creation, that God might be here on earth. "Behold, the tabernacle of God is with men." Let us acknowledge the fact; let us accept it. "And he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God." Where? Up in some far-distant heaven? No, here on earth.

If you do not see God right here on earth, through the form aspect of His Being right here on earth, you will never see Him anywhere else, because this is the only place that man is capable of seeing. "Blessed are the pure in heart: for they shall see God." It did not say, "after you are dead." It did not mean "after you are dead." It means right here and now, as long as we have the capacity to see. God is made manifest at every level of His creation through the forms provided for His manifestation at the particular level of His creation. And man is the form at this level. If God is not revealed through man He is not revealed at this level, and because man cannot be at any other level, man does not know God, cannot know God.

There are those who have had what they presumed to be visions; some have thought that they saw Jesus Christ. But they never did, except those who were here when He was made manifest in form on earth. If we are to see God, if we are to know God, He must be allowed to find manifestation in form through that which He provided for that purpose — mankind; for He created mankind in His own image and likeness as the form aspect of His being at this level of His creation. And when God appears through man at this level of His creation, once more it is seen as being heaven, heaven made manifest through the forms of earth.

© Emissaries of Divine Light

The Secret Of The Resurrection

The  Climax  Which  Must  In  Season  Come

from  The  Secret  of  the  Resurrection

Uranda  April 18, 1954  Class

The cycles of time, the outworking of events, the steps of progress along the Way, have brought us to this hour. We pause for only a moment to consider in retrospect that which has been, that we may realize that with the passage of time the cycle of our opportunity draws certainly to some type of climax in the outworking of life. And the nature of that climax in the cycle is something which will bring us satisfaction or sorrow. We have at hand for our meditations in this regard a unique and marvelous pattern from the records of the past—the story of our Master’s Life as He lived among men. For in the cycles of His Ministry, with the passage of time there came a point of climax—first with the appearance of sorrow, with the appearance of what seemed to be failure; but secondly, with unspeakable joy and positive Victory.

This Victory, emerging out of that which had brought such sorrow, is that which has stirred hope in human hearts down through many centuries, a hope which could not be given form in any adequate sense by the tens of millions who have felt it, but a surge of hope which extends to us in this day. This that has been vaguely felt and partially perceived must, if the passage of time is to have meaning, begin to take form so that we may develop an awareness of its specific and essential factors, so that we may comprehend the pattern of personal relatedness, that it may for us be more than the stirrings of a sense of hope in the human breast—that it may become for us a conscious recognition of the basis for that hope, not merely in some vague, far-distant time but in this present hour of life.

Looking back along the cycles of history, upon the pages which bear the record of so many lives, we see innumerable examples wherein human beings reached the climax of that cycle that was granted in the passage of time, wherein there was a sharing in the sorrow, in the sense of failure, in the feeling that if meaning was yet to derive from life it must be in some distant time, by some mystic or magic means. There are not so many examples from these same pages of history which show an acceptance of the privilege of Victory. This unique example, established high above all others in the historical record, shows how it is that man has a tendency to disregard the greater needs of his own being and to pass through the years with attention given to the surface of things, until an hour when it is too late for man to know the Victory. And yet, even so, there is the evidence that that which is not humanly distorted, that which is not subject to human limitations, in any case emerges, known or unknown, to continue in the pattern of eternal things.

The question then arises in our minds, in relationship to ourselves, as to that which shall emerge: “When the time of crisis comes for me,” the climax of the cycle, “how much of it shall be that which I have known, and revealed, and shared on earth? And how much of it shall be that which was unknown, obscure and hidden, unrevealed as far as my life is concerned?” It is not that there is that in any life which comes wholly to an end; for with each one there is something which shall surely endure and emerge into the eternal. But if that which emerges has been unknown, unseen, unrevealed during life, then that which is of such a life, as it has been known among men, does not emerge, nor does it continue. There is that with respect to every life which does emerge but if it has not been known during life on earth, the fact that it has emerged will likewise be unknown, and for the children of men there will be no evidence of Victory, no evidence that the life had true eternal meaning.

Here, in relationship to the Great Example, we have an opportunity which should not be passed lightly, an opportunity which is worthy of much meditation. If that which has been revealed in life by the living of any man or woman has been of the Divine Pattern revealed on earth, then that which emerges at the point of climax in the cycle of time will be of the life that was known among men and it will be possible to recognize that it does emerge—and there is the evidence of Victory.

Our Master, living among men, had of necessity to share with men the pattern of things as they then were. And while He expressed and revealed in the cycle of His life that which was of the eternal nature of His own Being so that it was given form on earth, those with whom He was associated, provided the Body of His Being in relationship to the children of men, and they failed to adequately share that revelation. So, for the time being it appeared that what He had revealed was to become submerged in their failure to reveal and to share. In the moment of the crisis, then, in the climax of that life cycle, it appeared that failure had been written upon the page of history. And yet there had been that which was of the Divine Design, revealed in form on earth, that which by its very nature could not pass away but was destined to endure in the eternal cycles of time. It had been revealed. It had been expressed in life. It had been shown forth by word and deed. This then, which was eternal by its very nature, and which had been revealed among men, could not come to an end. It could not cease to be.

And this is the secret of our Master's Glorious Victory. It was not something that came suddenly into action in the dark confines of a tomb, to produce some magic or mystic means by which He should come forth in the Resurrection. If He had waited until that hour to meet the issue it would have been too late, and no magic or mystic means would have appeared by which the Victory might have been revealed. This Victory had its form, its patterns of being, extending back through the years of His life. It was something that was inherent in the years of His public Ministry.

Let us examine this point a little, for human beings have tended to imagine, out of the vain imaginations of men's hearts, that the secret of the Resurrection was something that was contained in the grave, that it was the sound of a trumpet, that it was something mystical and magic which took over, as it were, in the hour of crisis, something above and beyond that which human beings may comprehend. But as long as such a concept is retained in consciousness man cannot share that Victory, man cannot know that which the Master revealed in the Victory. We need, as others likewise need, a consciousness of personal relatedness to that which was at work with Him in relationship to the Resurrection and the Life, not something which came suddenly from some unseen realm to produce this result, not something which we cannot know now, and not something for which we must wait unknown centuries yet to come.

The Master revealed the secret of the Resurrection and the Life, about which He spoke, before the moment of His Victory. And how did it appear? From whence did it come? If by some magic means, then we have nothing more than to hope that somehow, sometime, this mystic, magic means will be brought into play for us and we have no sense of sharing a responsibility in the manifestation of the Victory. It is as if God were going to hand such a gift to those of His choosing, at some time of His choice, and that man, aside from having made a claim of belief, has little to do with it. This erroneous concept, springing from the evil imaginations of men’s hearts, continues to maintain a prison to defeat man and make his hope to be in vain.

What was it that came forth, that emerged at the time of this great climax, that it might be seen and known that the Resurrection and the Life are a Reality? What was it that emerged? It was the personalized manifestation of that which the Master revealed during life. It was that of the eternal which was a part of His Being prior to the coming of the climax. It was that which was revealed in His nature and character, not something different afterward than that which had been known before, but identically the same thing—for the wholeness of the revelation, being eternal in its nature, emerged in the Resurrection. And man, no matter how villainous, no matter how degraded—no matter how spineless a Pilate might be—could not, by sword or spear, by cross or method of execution, destroy that which had been already revealed.

Now if, while we live on earth, we reveal by our lives that which can be destroyed, then most certainly, with the coming of the climax in the cycles of time, that will cease to be and, in such a case, for us there will be no outer evidence, no appearance of Victory—for that which has been revealed is not, by its nature, eternal. And having been destroyed, that which does emerge will be invisible, even as it was invisible during the life span of the human being involved. Here is the secret of the Resurrection. It is not that that which is subject to death shall emerge, but only that which is not subject to death. And what is it that is revealed by our living? For every man and woman must come to this time of climax sooner or later. No one can escape it.

This climax in the cycles of time was present in the days before the fall of man. The difference was that the man or the woman had learned to reveal in life only those things which were eternal by their very nature—and at that point of climax there was nothing to pass away. This opportunity is before us in this day as surely as it was before the fall, as surely as it was for our LORD on earth. It is not to be suggested that any man or woman may emerge into the cycle of eternal things without having to meet this climax. Each one will have to meet it. Always it has been so, and always it will be so, regardless of the state of the world. This must be faced by each and every one. The point is—what has been revealed on earth during life with the passage of time that leads to the great climax? Is there that adequately revealed, when segregated from all that has been revealed, that it may be in some revealed and known? Or, coming to the point of climax, when it is too late to do anything about it, will we find that most of that which has been revealed in the living of life must of necessity, by its very nature, pass away?

If, during life on earth, we learn to reveal in form on earth that which, by its very nature, must endure and cannot be destroyed, and if we give any degree of wholeness to such revelation, then at the point of climax there is little or nothing to pass away, and there is evidence of sharing in the Victory. But he who thinks to share the Victory after his body is dead deludes himself, for then there is no means by which whatever Victory there might be may be seen and known among men. And if it be not seen and known among men here on earth, of what value is it? For that which emerges in such a case into the invisible realms is no more than that which came from the invisible realms, and during the life of human beings was not seen or known on earth—therefore, there could be no consciousness of anything emerging. It was not revealed during life so how could it be revealed at the time of the climax in the cycle of life.

This secret is clearly revealed in the life of our Master, and in all the pages of history it is the only point where all of its aspects are clearly revealed. There are hints concerning it at other points but nowhere else were all the factors given form where they might be seen and known of men here on earth. This then, is of utmost importance to us, and we can see in a new light the value of Rebirth, the necessity of becoming a member of the Body through which the Christ is revealed on earth—for if in daily living we reveal that which must pass away, then that which is known of men when the crisis comes will be that which must pass away, and there is nothing visible to men to emerge in the Victory.

Think not that any can escape the crisis. It never has been so with any man or woman who lived on earth. It never will be so in any time to come. Each must face that crisis in his appointed time, soon or late as the case may seem to be. But face it he must! Our Master did. But that which was of the outer appearance, that which stood out in the body of form to be seen as the crisis approached was not that which He had revealed, for with the gathering of events to a point of focus, that which others were revealing became the cloak, the outer appearance, the form of things to be seen, and that which He was revealing was well nigh submerged, well nigh lost, under the cloak imposed by self-active human beings. And in that hour of climax the air had to clear; something had to pass away.

What was it that passed away? That which human beings were revealing which brought on the crisis at that point, yes. That which the Master had revealed Himself to be, in actual fact, the revelation on earth in life of eternal things—could that pass away? Was it some mystic, magic thing that suddenly appeared within the tomb to take over? Ah, no. It was the fact that that which He was before the crisis was a revelation of that which, by its very nature, endures—which by its very nature could not pass away. It was with this that He was identified in Himself and in the consciousness of others. Therefore, emerging from this point of climax, there came forth the revelation of that which human beings had known before. They had had an opportunity to know its character. They had seen it in its form, the things that endure. They had recognized that form as having identity, and, having seen it before, they recognized it after, when it was shown that the things that are eternal cannot pass away—that by their very nature they must endure.

With respect to any man or woman anywhere, at any time, in any generation, if he or she shall truly reveal, on the basis of identity, on the basis of form, in consistent expression here on earth, that which by its very nature must endure, then out of that crisis, the climax which must in season come, there will be emerging from that crisis the evidence of Victory in a form which human beings can see and recognize and know. He who hopes for some magic working by which he may emerge is asking God to give eternal life to that which must, by its very nature, pass away—and such a thing cannot be. If you, the human being, became identified, within yourself and in the eyes of others round about who have the capacity to recognize and know—if you become identified with that which endures and cannot pass away, then emerging from the climax there will be the evidence of Victory. How long and in what fashion that evidence will remain in form on earth visible to the children of men is not for any human mind to say. Our Master Himself so remained for only forty days in the form that was right and proper for Him. And yet we say, “For only forty days?” What is this thing then, which we share today after the passage of nineteen centuries? Is it not the same? Is it not this that He revealed that we are asked to reveal? If we have no personal relatedness in and with it, if we are not identified by that with which He was identified, how think we to endure? And of what value will be the passage of the years that lead to the climax? For then it will be nothing more than the vanishing away of that which must pass away. And what remains? 

People talk about the corpse as if that were the remains. All too often it is. But there should be something else remaining, something remaining in the expression of that life which, by its very nature, cannot pass away—something with which you are identified. Now, you are not the whole. You are but a part. And there are questions which might, in vague and fanciful fashion, take form in your minds with respect to these things. But if you give yourselves to such fancies you will defeat yourselves and make our meditation of no effect in your life. Think, rather, upon that which you can see of this great Truth in its personal relatedness to you. For what think you? What is it that shall endure? What is it that is worthy of any Heaven up there, or here, or Heaven in any place, in any form? What in you, formed in you, identified with you, expressed and revealed through you, is it that is worthy of an enduring place and part in any Heaven anywhere?

Anything else must pass away, and pass away it will. Whether you are identified with it or not, whether you like it or not, in the cycles of time it shall be so. And in that moment when you face your climax it is too late to change it then, for the time allotted for the revelation of that which endures shall then be past, and that which takes place takes in you and with respect to you will be on the basis of that which has been revealed in your life, that which has been identified with you—that with which you yourself have become identified. And that which must pass away will, with certainty and surety. And that which endures, by its very nature, will be a part of eternal things with absolute assurance and certainty.

This does not change. The only thing is—with what are you identified, not by reason of the claim of your lips or the fancy of your mind, but with what are you identified according to the evidence of your life as it stands in the history of the years of your life? It is not what you claim with your lips, not according to the fancy of your mind and what you think to believe. The record of the years is that which shall be told, and if you have revealed in life, in form on earth, that which must pass away, then that with which you are identified, that which identifies you, must pass away. But if, in this passage of the years, that with which you are identified, that with which you have identified yourself, has been of the eternal nature and it has been given form in you, in your living day by day, then this revealed on earth as you, having come from God, cannot in any crisis pass away. It is, and it ever shall be.

This is what took place in the life of our Master—the unique example in all recorded history by which we may clearly see the difference, so that we may distinguish, in advance of the crisis, the nature of that which shall pass away and the nature of that which shall endure, as it relates to ourselves. And we can see that we, each one, have the responsibility and the right of free choice. God will not compel you into any Heaven if you should choose, rather, to live in hell—and in the end pass away with that which must pass away and which is then gone and is no more. There is that in each one which shall emerge and endure but if that has not been revealed on earth in form in the living of life, how shall we know it? How shall we recognize it, as having relationship to you? And from whence shall come the evidence that you have shared the Victory?

© Emissaries of Divine Light

Rebirth and Resurrection

Rebirth  and  Resurrection

Martin Cecil   April 22, 1973

The truth takes form in expression according to the working of the Law. The extent of response determines what shall find expression in this regard. If it seems that something has to be imposed it will not be the truth. There is a way by which these things may be experienced, a way which is based in response. There must be an asking, a seeking, a knocking—but this must be directed toward the source of truth. Human beings habitually ask of each other. They seek in the environment around them. They knock at doors behind which there is only darkness. Asking and seeking and knocking in self-centeredness can only bring an increased darkness of ignorance. It is useless to look in the wrong direction to find the truth.

The truth comes from God. The truth puts in an appearance when the Law is fulfilled. It is a very exact process, not understood at all in the self-centered state which human beings know. The darkness of self-centeredness is spoken of symbolically in the Bible as Egyptian darkness. Those who are self-centered find themselves in this darkened state of ignorance. The darkness does not comprehend the light, so it is imagined that ignorance is enlightenment. In self-centeredness the Lord remains unknown. He may be imagined, some may believe in their imagination, but the Lord must remain unknown, because the darkness comprehends not the light. In ignorance there is the imagination that what is seen is based in an enlightened state, but is in fact all darkness, and as long as a person doesn't know it's darkness he is deluded indeed. The world has remained in this deluded state for countless centuries, and insofar as the vast majority of human beings are concerned in the world today it is the same as ever—darkness.

But in the creative process darkness is found to be the starting point. It may be used to advantage. Today, Easter Day, the Christian world remembers the resurrection of the body of Jesus from out of the tomb into the garden—resurrection, an experience which occurred right here on earth in spite of all that was done to that particular individual body. In spite of physical suffering, in spite of physical damage, in spite of all the injustice that was experienced, it was apparent that there was nothing that human beings could do to prevent the resurrection of the body of Jesus—in other words, to kill it. It is assumed that when the body was put in the tomb it was dead. From all outward appearances this seemed to be so, but regardless of the seeming, it is quite evident that life was still present, or else how would the body have come forth from the tomb? So here was a portrayal, with respect to one individual, of what could be, should be and would be the experience of the true body of the Son of God composed of many individuals—to occur in the days to come.

The whole world is in darkness; mankind is in a profound state of ignorance. This would surely be denied by most people on earth, I suppose particularly by those who are involved in the scientific field and others who are involved in the religious field. The scientist imagines that he knows so much; the religionist imagines that he knows and understands so much; but all is darkness, because of the self-centered state of those who assume that they are not ignorant. Self-centeredness and ignorance are synonymous. All human beings are self-centered and therefore ignorant. They are, in that self-centered state, in a tomb which is dark. What occurs in the tomb, according to the self-centered viewpoint and the self-centered experience, is disintegration. But the same tomb of darkness, once self-centeredness is dispelled, becomes a womb out of which may be born the truth of man. It is the same darkness in either case. If it is left merely as the darkness of ignorance, the darkness of self-centeredness, so that those who are self-centered do not see it as darkness, then there can be but one result and that is disintegration. Disintegration is a right experience in the tomb; integration is the right experience in the womb. Darkness is in the womb, but it is not the darkness of ignorance—it is the darkness which is present at the initiation of a creative cycle. “In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep.”

Here is what might be called divine darkness. It wasn't the darkness of ignorance insofar as God was concerned but merely a fitting starting point for a particular creative cycle. And this is always so when God creates. What is Egyptian darkness to man in self-centeredness provides the darkness of the womb for the initiation of a creative process by God—the spirit of God may move upon the face of the waters. All this relates to the processes of resurrection. They are analogous in principle to the processes of conception, gestation, birth, and development to maturity, within the range of human experience. By the same token, if we are considering the resurrection of an already existing body on earth, a body that is seemingly in the tomb but really in the womb, the same principles apply. There is a creative process. This initial starting point is followed naturally by the successive creative days in proper sequence. Now this same thing occurs in the resurrection with which we are concerned now, today—the resurrection of the body of the Son of God on earth, that man may be present on earth once more.

Words which were spoken through the lips of Jesus have come down to us now in the English language. I would like to read some of these words now, that we might consider them, not as words spoken in the dim and distant past by some unknown man but spoken now, in this moment, as the truth taking form to be shared and understood by us. These words come from the record contained in the 6th chapter of the Gospel according to John, starting with the 37th verse: “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.”

There is an implication here that those who do not “come to me” are cast out. Only those who do come to Him are in no wise cast out. “All that the Father giveth me shall come to me.” Here mention is made of the Father, by whom? By the Son—the Son of God referring to God as His Father. This of course relates to the fact that God is Universal, whereas what comes to focus insofar as this particular world is concerned just relates to this particular world—and in a special sense to mankind. The Son of God is then, naturally, the Focus Point of Deity emerging out of the Universal God with respect to this particular world. Here is a recognition of the oneness of what comes to focus with respect to this world and the totality of God—there is no separation. So the One whom we speak of as Lord is the Son of God in relationship to Universal God, but at the same time He is Lord insofar as this world is concerned, because through Him Universal God comes to focus for this world. “All that the Father giveth me shall come to me.” All that comes to focus from Universal God, extending through the Son of God into this world, shall in the working of the Law bring all that belongs to God back to the Son of God, and through the Son of God to God. “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” Of course! He will not violate the Law. But those who do not come are automatically cast out.

“For I came down from heaven, not to do mine own will, but the will of him that sent me.

“And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.

“And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.”

This statement has taken on some peculiar meanings in what is called Christianity, but we may see what it is that is really being said. When He came on earth in the body of Jesus, that body was a substitute pattern for the true body of the Son of God. It was not the body of the Son of God; it was a substitute pattern for the body of the Son of God—it represented the body of the Son of God. The body of the Son of God is contained within the body of humanity; it is composed of many human beings. It is not the body of just one person, not even the body of our Lord and King when He was on earth. His individual body was a representative body for the body of the Son of God.

The body of the Son of God has been present on earth, although apparently lifeless. Human beings can easily look around and see that it has been seemingly absent. Of course there has been an endeavor from the standpoint of Christianity, and the ideas which have been developed in that doctrine, that somehow or other, by instituting and organizing churches, the body of the Son of God could be produced by human beings. It is no wonder that on this basis there should be so much conflict, because everybody has a different idea about it. But the truth of the matter is that the body of the Son of God has remained apparently lifeless in the tomb. Look as one might, it couldn't be found; it was in the dark. But the tomb in which man's self-centeredness disintegrates is also the womb in which the body of the Son of God may be resurrected. It requires that those who compose the body be born again—born of water and of the spirit.

The spirit of God moves upon the face of the waters. This is the initiating point for the creative cycle of resurrection, leading toward the manifestation on earth of the Son of God. This is the second coming, in the sense that the Son of God was once manifest on earth. It is not speaking of the substitute body called Jesus, the representative body of the Son of God. The second coming relates to what was once before a reality; namely, the true body of the Son of God. This was present on earth before man fell. It has apparently been in the tomb ever since.

Now is the time of resurrection. There have been other opportunities for resurrection along the way, surely, but those are now meaningless except insofar as they brought us to this point. If we do not take advantage of having been brought to this point, well our lives are wasted; we make ourselves meaningless and disintegrate in self-centeredness. The body of the Son of God is in what appears to be a tomb of disintegration but is in reality, insofar as the body of the Son of God is concerned, a womb of resurrection. Now this seemed to be so in relationship to the body of Jesus. Everybody thought that they had put His dead body in the tomb. But it turned out that it wasn't a tomb insofar as that body was concerned. It proved to be a womb through which the creative processes of the resurrection worked out.

The creative processes of the resurrection of the body of the Son of God today work out in what is apparently a tomb. All things disintegrate in this darkened state of self-centeredness. A tomb is dark and the place of disintegration, from the standpoint of self-centeredness. Human bodies disintegrate; the things that human beings build disintegrate; everything that is done in the human sense, from the word go, is disintegrating. Here is the self-centered state, the tomb state, the state of darkened ignorance in which human beings have insisted upon remaining, partly because they didn't see anything else and partly because they thought they were going to enjoy what was happening in the tomb. Eat, drink and be merry, for tomorrow we die! Rather it should be put: Eat, drink and be merry, for today we are dying! And if you can get much merriment out of that process you have succeeded where every human being thus far has failed. No. As there is a willingness to relinquish self-centeredness there may be a recognition of the darkness of the tomb.

We see it as darkness, but by the same token we recognize that here is the means by which the creative process of resurrection may occur, so we do not object to the fact that the tomb is dark. This is a very different attitude from that held, as a rule, by those who begin to awaken to the fact of darkness, because most people, becoming aware of the appalling state of disintegration in the world and the appalling state of self-centered human beings in the world, become very distraught about it and want to try to convert everyone to something so that they can stop the disintegration. But the fact of the matter is that there's nothing wrong with disintegration in the tomb; that's what should happen in the tomb. However there is also the state of darkness in the womb, where integration occurs. Integration occurs with respect to the body of the Son of God which is in the process of experiencing the resurrection—disintegration occurs with respect to all the rest. This clears things up.

We may then rejoice on Easter Day because of the resurrection, not merely the resurrection of Jesus two thousand years ago. What meaning does that have to us now unless we share the experience now? We can't share it back there. This is the futile endeavor that human beings have undertaken every Easter, isn't it?—to try to share something that happened two thousand years ago. Well it happened to Jesus; He knew what it was; but nobody else did and nobody else has since. Let's begin to share it now so that the door He opened in this regard through the body that represented the body of the Son of God may be the experience of the actual body of the Son of God. That He provided this example, an evidence of the way it works, is a marvelous thing and we would not in any sense detract from that, because if that hadn't been done we would be in a sorry mess now—if anything still existed at all. But that was done. The door was opened—the veil was rent. There is nothing to stop the resurrection of the body of the Son of God in the creative cycles as they move—now!

We may share these creative cycles now in the experience which allows the true resurrection to occur. And who knows what that is? Nobody, because it hasn't been experienced. That's the only way it can be known. Just to believe some fanciful idea, or even just to believe the principle of resurrection, doesn't inform us at all as to what the resurrection is. We are only informed by experiencing it. The resurrection relates to the individual and collective restoration to the experience of Man—to the mature experience of Man. And we remember that Man was created on the sixth creative day. He wasn't created on the first creative day. But if what was created on the first day had not been created, certainly Man could not have been created come the sixth day. So it is necessary to move through the cycle of six. “Six days shalt thou labour, and do all thy work.” Here is the completed cycle, for Man was created on the sixth day and what Man is remains unknown until this cycle of resurrection has worked itself through to the sixth day. This is something that occurs individually and collectively. Unfortunately the creative cycle hitherto, both individually and collectively, has always been aborted.

When our Lord and King was on earth in the body of Jesus He initiated the cycle then. The spirit of God moved upon the face of the waters. And God said, “Let there be light,” through the lips of Jesus. And there was light. Scarcely anyone knew it, because the darkness comprehends not the light. Only those who recognize their own darkened state of ignorance and are disgusted by it will begin to wake up to the light; but as long as one can wallow in the filth of the darkness of Egypt and enjoy it there's not much hope for a person. There must be a recognition of what one is doing and of the horrible condition which results from that doing. Awakened to that, then there will be horror with respect to it and a desire to let the cycles of maturing, the cycles of resurrection, work out. Human beings have simply refused to let this happen heretofore. They insist upon their self-centered ways. They want it to work out in the way they want it to work out, according to the idea and concept of what would be pleasing to themselves. And it does not work out that way. If anyone tries to make it work out that way they stay in the tomb and they disintegrate in the tomb. They may try to take pleasure in that.

The word is: “Remember now thy Creator in the days of thy youth,” before the evil days come too much, before the disintegrative processes have gone too far. Let it work out in the way of God. And how could anyone possibly let it work out in that way without turning in the direction of God, without asking in that direction, without seeking in that direction, without knocking in that direction? First of all a person must see the stupidity and the futility of asking some self-centered source. No, there must be a turning in the right direction, toward the truth, toward the source, toward where what is true may be experienced. Asking, seeking and knocking are ways of describing response to God, response to the Lord, response to the truth, to the way by which it takes form. If we do not participate in the exact way by which the truth takes form we can't know the truth. We remain consequently in the darkness of ignorance, in the Egyptian darkness of the tomb, where disintegration occurs.

This which is finding expression now relates to the truth of these things. Where does the truth come from if not from God? And it comes according to the asking, the seeking and the knocking. For where there is true asking there is receiving; where there is true seeking there is finding; and where there is knocking at the right door the door is opened and the truth is known. But you won't find the truth in the realm of self-centeredness. Yet human beings everywhere are inclined to feel that they're going to find the truth of love in the realm of self-centeredness. All they find is lies in self-centeredness; all they find is the experience of disintegration. Just look around. There it is on every hand. Therefore how foolish to look in any of those directions, many and varied as they may be in the realm of self-centeredness. Nothing that has the slightest meaning can be found there. The truth is not there.

The truth is in God, and we have to begin to conform with our true nature to comprehend and experience the truth. Our true nature emerges in the cycles of resurrection. The initial starting point is always the spirit of God moving upon the face of the waters, the truth of oneself. Asking “What is the truth of myself?” because in self-centeredness nobody knows, and seeking the experience of the truth of oneself, and knocking at the door, which has hitherto been closed, so that that truth can come out in experience, in expression—it's the only way it can be known. But as long as we are wrapped up with self-centeredness, in ourselves and in other people, the door is shut and locked.

So here is the resurrection now, something that relates to this day, so this day might have some meaning instead of being a constant repetition of meaninglessness. Mind you, the opportunity to see the meaning is always there—for over nineteen centuries it's been there. Now we begin to see. Why? Because the spirit of God moves upon the face of the waters. “And God said, Let there be light.” And when we let this happen, we see; we begin to share an understanding of the truth.

Here we are together to let this occur in our own experience, that we might come out of that selfish self-centeredness, which is the darkness of Egypt in the world, to experience the truth of ourselves, step by step, in the unfolding cycles of resurrection. And as we are willing to let it happen individually it happens also collectively, and the body of the Son of God is restored to stand once again in the garden on earth.

If we don't ask, or seek, or knock, in the right direction we don't receive or find and nothing is opened. And what is the basic spirit of true asking? It could be summarized in these words: “I love you, Lord. I love you, Lord. Apart from you I am nothing; with you I know myself. I love you, Lord.” This is usually not the first attitude of human beings. There is always a cry in the world that one human being should say to another, “I love you.” And people claim to feel empty because someone doesn't say to them, “I love you.” Here is the self-centeredness.

Until a person can say and experience in living constantly what is implied and conveyed by the words, “I love you, Lord,” that person is not capable of loving anyone else or of knowing what love might be from someone else. There is just one thing required from which all else follows, yes, but until that one step is really taken, “I love you, Lord,” there is no other step. When this is seen as being true, one takes the step, and when one sees this to be true and takes the step there comes a certain sadness to observe how human beings reject this first step. Consequently they go no place, because there's no place to go. Oh, there is frantic endeavor to make a place and sometimes people think they're going to succeed, but it never happened on earth since the fall of man.

No, just one right attitude, “I love you, Lord”—just that. That's sufficient. That brings all things. It allows the cycles of resurrection to unfold and the beauty of being to be known and the glorious pattern of the divine design of right relationship with others to be experienced in the body of the Son of God, because nothing enters into the body of the Son of God that is self-centered, that is desirous of self-fulfilment. No, not for “me,” not for “my” delight, but just “I love you, Lord.” Just that.

© Emissaries of Divine Light