August 31, 2017

The  Ark  of  Vibrational  Substance







from   The Building of the Ark


Martin Exeter   June 9, 1985



There are terrible things, in the human view, afoot in the world—self-produced diseases of all kinds, in the world and in human experience, and the ultimate threat of thermonuclear war. If this threat could be disposed of we would still have the prospect of suffocating, of polluting ourselves to death in one way or another. It really makes little difference as to how we do it. It seems that, humanly speaking, everyone is intent upon doing it. This all springs out of the motivation of fear and the manipulation which puts in an appearance consequently. We see horrendous things and we see how certain they are. The world is due for extinction. This is a terrifying prospect for fearful human beings.


We have spoken for many years now about the restoration of the human race but also about the dissolution of the human world. I wonder what we thought that entailed—just a nice easy movement for everyone out of this sick state into radiant health? What was it we imagined would occur? Perhaps it is true that, should human beings have repented back along the way somewhere, things might have worked out in a more or less easy way, but it's far too late for that. We come to a place where it is necessary to face facts. This world as we know it is due for extinction. It is happening, presumably, because it rightly should happen.


Of course this prospect of extinction is occurring to many people and this fans the state of fear considerably. And there is a desperate endeavor by people to try to manipulate themselves out of this inevitable doom. One can be totally preoccupied with such endeavors, as many people seem to be. But it is all futility, because what has been sown has to be reaped, and in the reaping there is the dissolution of what shouldn't be there in the first place. Because this is all that human beings have known is this worldly state, it seems as though the extinction of that is the extinction of everything. That is the view of human consciousness the way it is now constituted. Doomsday has been anticipated religiously for a long time. Obviously it hasn't happened so far but it's still, presumably, anticipated; rightly so, perhaps with a wrong understanding of what this means.


There is a passage which I think might be usefully considered: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:).” The point here is: What would the abomination of desolation be? We could identify it with fear, fear which does in fact stand in what should be the holy place, the place of motivation in human experience. "When ye shall see the abomination of desolation standing in the holy place"—that's one way of translating this particular passage—and I think we see it. We see it certainly relative to the state of human beings everywhere but we also see it in our own experience: fear has stood in the place of motivation.


The abomination of desolation has been in the holy place for a long time, but virtually no one has seen it. When it is seen then something begins to happen. We see it, however clearly at the moment. We are aware of fear having been the primary motivation in our own living and in the living of human beings everywhere. For many it has been covered up nicely with cultural attitudes. People behave in a civilized way at times, they claim, as though they were not being motivated by fear, because there is this veneer of civilization over the top of things. And people nod to each other and smile and say, "How do you do?" and "The weather's nice, isn't it?" and so on; and everything goes along as it always has gone along. But now we would acknowledge the fact that fear has been standing in the holy place in our own experience. To the extent that we have seen this we have presumably recognized the necessity for repentance, because the abomination of desolation, fear which produces desolation, certainly does not belong in the holy place, the place of motivation in our own experience.


There is another translation to this particular verse which we may recognize also: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet," then the instruction is: Stand in the holy place; let fear be cast out. We noted that perfect love casts out fear. It might be well to consider the fact of fear, fear being the primary motivation standing in the holy place throughout the body of mankind. There is obviously the necessity for repentance and for love to cast it out. Fear is rampant. If we have any sensitivity at all we know that. It is something that we are aware of—fear.


We are aware of many things. When you look at TV, look at the news for instance or some programs, you will see many things going on in the world with your eyes, some of them pretty coarse and in the human sense terrible; bloodthirsty things going on in the world. We can see these things with our eyes. Because we see those things with our eyes, coming to us over the tube, doesn't mean that we are involved in those things. We can, if we wish, turn off the TV or we can turn to another station, look at something else. There are all kinds of broadcasts going on which come in over the radio and over TV, and we can switch from one to another or we can turn the set off.





We have an inbuilt set by which we are enabled to perceive what is going on vibrationally. We've called that the heart. The heart is an organ of perception. We perceive fear. There is a vast difference between perceiving fear, being aware of fear, being aware of the fact that there is fear and, on the other hand, being fearfulTrue being is not fearful. Why claim fear as the nature, the character, of one's being? We might say, "I am fearful." We know that that statement is fundamentally a lie. I am love. I am truth. I am life. I am. Letting this be identified with fear increases fear. There are a lot of people on earth being fearful. Because of this, through our organ of perception, the heart, we are aware of the fact of fear. We can change stations. We can be aware of other things as well. We are not designed to be blind, deaf, dumb. We have this awareness, but we need not claim to be the things of which we are aware: "I am fearful," for instance. Why accept a lie as though it were the truth? It's quite all right to be aware of fear. It's quite all right to be aware of whatever is present, but we do not need to identify ourselves with it; we know that.


Whatever we are capable of perceiving we are capable of handling, of doing whatever it is that's necessary. What is necessary is not to become subject to it, not to claim it as our own identity. We may, as human beings, have claimed fear as our own identity rather easily: Everybody is fearful; I'm fearful. There are other things we are a little more cautious about claiming as our identity, out front at least; we just do it inside. "I'm greedy"; oh no, not me! But the fact is what is present actually, what we characterize ourselves with. All these things are claimed as characteristics of the individual himself. We are aware of all this but still do it.


Let me read something else here, a little further on in the same chapter: "But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be." We have an awareness of what the coming of the Son of man is. We participate in the process of the coming of the Son of man. Here is the state that is current, is it not?—eating and drinking, marrying and giving in marriage, until the day when Noah entered into the ark. There is a point here. It was at that point that the flood came, that the change actually took place. It is also said that no man knoweth the day or the hour, and in some respects it might be said that it seems to have taken a long time coming, but not really; as was indicated, there is an unwillingness that any should perish but that all should come to repentance. Well space was given for that, in recent times about two thousand years for it, but nobody to speak of came to repentance. Everything goes on the way it has always gone on, and the results of the goings on become worse and worse and worse, until finally the world as it has been known is dissolved. And, if that is all one knows, one is dissolved with it! It has been long enough surely. We ourselves have had how long since we became acquainted with the truth, the way things work, the way things are? Yet we are inclined to dilly-dally along the way and still continue in many ways to do whatever it is we want to do. This is the human state.


We have a circumstance which comes to us, is brought to us. It is the fact of the moment, whatever it is. Here it is. What are we going to do about it? How are we going to handle this situation? There is nothing that comes to us which is capable of triumphing over us. For this cause I am here: to receive what comes to me, to handle it the way it should be handled, to handle it in the power of the spirit of truth. It doesn't matter what it is that comes. It is this that allows the building of the ark, as it was described. From our standpoint, we could say it is a vibrational ark. It is an ark of vibrational substance, which becomes the substance in which we live. There rightly comes a day when we are totally in the ark, the doors are shut—that is absoluteness—and it is on the basis of this that what corresponds to the flood comes.


Mankind has been given the opportunity to repent for twenty thousand years, more particularly in the last two thousand years, but certainly has not done it. So that's that. This is not to say that the opportunity for repentance is not still here. There are people who repent at the eleventh hour, I believe. They just get under the wire, so to speak.





Our concern is to provide this ark of substance because it is our substance. We generate within it and we let it be complete, a very similar situation to what it was at the time of the original flood—not by water anymore, although there are a few floods around, but, it is said, by fire. There are those who say, "Well that's thermonuclear war for sure." Maybe. Maybe. Are we capable of maintaining equanimity in the face of that? We're not going to judge it but let it be whatever it is.


The human world, the world produced by human beings on the basis of fear, is on the way out. Are you capable of saying how it should go out? Are you going to be the arbiter of that? "Well it needs to go out in a nice way so that too many people don't get hurt." There are some imponderables here, that is the fact, because Lucifer-in-the-dark is totally incapable of comprehending what the state is in the light. The darkness comprehends not the light. And it is still a matter of Lucifer-in-the-dark, no matter what may have been unfolding in our own experience, the changes that have come. They have not been very massive. I very much doubt if we are entirely Lucifer-in-the-light. Let fear be cast out, so that we can be aware of fear but without being fearful. We would be pretty dumb if we weren't aware of fear.


No more wants of any kind, that the substance of the ark may be complete and that what rightly happens may rightly happen without any fear. Evidently the door of the ark is still open so that the invitation is extended to everyone. I am thankful that there are those who have participated in the generation of this substance by which the ark is built, so that it becomes factual, a reality that is far more real than the unreality, which isn't real at all but which human beings have thought was real. So we may abide in the substance generated, letting the light shine, spiritual expression in living, that all things may take place exactly the way they should take place, without interference, without benefit from our manipulation or the manipulation of anyone else. Trust! As we are trustworthy, we trust, and all things work together to perfection in the fulfilment of the required purposes, which have nothing to do with human expectations.







Spirit Ark





Don Hynes
 

Noah built an ark against the flood,

one to float the rising tide,

sanctuary amidst destruction.

The chronicle speaks about instruction,

specific dimensions and materials,

blueprints for the ark.

I listen in the morning

as another flood threatens

of madness and disconnection.

The materials are silence and humility,

repentance for what has been

and devotion to the blueprint yet unseen.

Silence is the cutting tool,

humility the shaper.

Devotion allows the design

for the ark is first one in spirit,

then one in form.

No man knows the hour

even when need presses hard.

Look to the east

and keep the silence.

The ark is forming.


© donhynes.com

August 27, 2017

Build Ye An Ark

To  Preserve  the  Evidence  of  the  Presence








Build  Ye  An  Ark



Martin Cecil   May 24, 1961




I would like to talk to you about the ark. There are three specific references to an ark in the Bible, although there are many, many references to that which is signified by the ark, utilizing other terms. The three references of course relate to Noah's ark, the ark in which Moses was placed as a babe, and the ark which occupied the Holy of Holies in the tabernacle and in the temple. These three particular things that were designated by the word ark—at least it is so translated—are apparently on the surface very different, and yet they all signify the same thing. The ark which Noah built, and subsequently occupied with his family and a number of creatures, according to the story, was designed to preserve life. Life of course is a primary evidence of the presence of God. Afterwards, when the tabernacle was built and the ark was in it, the statement was made a number of times with respect to the Glory of the Lord filling the tabernacle and shining round about. This Cloud of Glory relates to Life and is the aspect of the Shekinah pattern of Being of which man is first aware. Wherever life manifests there is evidence of the presence of God. And so if Noah's ark was built to preserve life it was therefore built to preserve the evidence of the presence of God on earth.


Human beings, tending toward self-centeredness, usually consider that the ark was built just simply to save a few human beings and a few animals. The fact of the matter is that it was designed to maintain the presence of God on earth, and we find that this is true in relationship to the other arks—the ark in which Moses was placed as a baby, and the ark in the tabernacle. In Moses' subsequent experience it is quite evident that through him the Lord had a most definite hand in the outworking affairs of the children of Israel, and of others, so the fact that Moses was preserved, preserved a Focalization of Being which gave evidence in season, particularly later, of the presence of God on earth. Again, the ark in the tabernacle was used to portray this same principle. In the Book of Revelation, in the 21st Chapter, it is indicated that "the tabernacle of God is with men." The tabernacle houses the ark, and the ark is that which preserves life, or the evidence of the presence of God on earth.


We have seen that there has been a very inadequate evidence in this regard in the world, even when the special opportunities were provided by God in relationship to the children of men. The one we recognize most specifically in this regard of course relates to the presence of the Lord Himself on earth, and yet what a very inadequate manifestation even that was. Certainly the fulness of the presence of the LORD of Lords and KING of Kings was not revealed to the children of men. Just as much as response would permit was revealed, and the response was very limited, so the revelation in fact, no matter how marvelous it may appear in the eyes of men, was a very small thing relative to the potentiality. And when our Master came He said, "The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head"—there was no ark on earth, the ark which makes possible the preservation of the presence of God in safety on earth.


Now of course human beings cannot destroy God or hurt God, make God any different than He is, but they can prevent the manifestation of God in this realm of things, and for the most part we have to acknowledge that human beings have done a very thorough job in this regard. By preventing the revelation of the presence of God they have not hurt God, they have simply hurt themselves. This fact does not seem to have yet penetrated very deeply into the consciousness of mankind. Usually the human attitude seems to be that somehow or other God is trying to put something over on human beings, and they play hard to get. How foolish. They simply hurt themselves and do not change God or the attitude of God one iota.


So when our Master came He found no place of safety, where His presence might be preserved on earth. In fact it was not preserved for more than thirty-three years in toto, and three and a half years insofar as His public ministry was concerned, when His presence began to become more keenly felt. So it can be seen that His statement with respect to the fact that the Son of man had not where to lay his head on earth was very true—there was no ark, in any adequate sense at least. He proceeded to build one while He was on earth, but it evidently did not amount to very much.


What is it that provides a place of safety for the presence of God in this realm of things? We could not build a boat that would be satisfactory for this purpose. We could not build a house which would be satisfactory. But there is of course provision, if human beings were willing to let it be used. There is a temple, or a tabernacle, in which the ark may be: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" The forms of human beings, properly speaking, compose the tabernacle on earth and provide within the tabernacle the essential facilities, including the Holy of Holies in which the ark may rest, providing thereby a place of safety for God in this realm of things. If God is not evident in this realm of things it is simply because there has not been an ark for Him.





We have the first evidence of His closeness by reason of the fact that there is life in the world, and by reason of the fact that there is life in our own physical bodies. But is God safe in us? Is God safe in the bodies of human beings? Do the bodies of human beings preserve the life of God on earth? Or do they rather rapidly squeeze it out? Most human beings want more life. They feel life slipping away from them and they feel their bodies becoming sick or old, and there is less life appearing and so they want life and they try to get more life in various ways. This of course is the reason that many people seek the ministrations of a server, because they feel life slipping away from them and they want to get it back. There is no immediate recognition, of course, that they are slipping away from life; it is not life slipping away from them. They are slipping away from God.


Life is an evidence of the presence of God. God and His life do not find a place of safety in fallen human beings. Fallen human beings are not dedicated to preserving a place where God can be at this level of things. If they want life, and more life, and life restored to them, it is not with the idea, generally speaking, to increase the manifestation of God on earth. It is to maintain the manifestation of the human ego, and so the very attitude gives no consideration to a place of safety for God. And if there is no place of safety for God on earth there is no place of safety for life on earth, and consequently, insofar as human beings are concerned, life seems to vanish away, simply because they provided no place of safety for it—no ark, just an empty temple. It is not even really a temple, is it? A broken-down sort of a place.


Human beings are inclined to be interested in archeological discoveries of various sorts. They unearth old temples and are very much interested in their findings. I think that rather indicates the direction of interest which is held by people in general. They are interested in empty temples, old, broken-down temples—of course they like to have them restored if possible. But the temple is supposed to be a place of safety for God, a place where God may be preserved on earth. If God is not on earth, God's action is not on earth, and the lack of God's action on earth produces the turmoil and the chaos that we find, all because the Son of man hath not where to lay his head—no ark.


We are concerned with this matter of building an ark—not a boat, not a basket, not a wooden box. What are we concerned with building? What would the ark signify? What is it that makes possible the presence of God in the world of men? We recognize that God is in His heaven. We recognize that God is not on His earth. We also recognize that there is that which, rightly speaking, connects heaven and earth, which connects God and man. We call it pneumaplasm. If the spirit of God is to reach man, to come into this world and have a place of safety from which the divine expression may shine forth in the world, there must be the connecting substance which we call pneumaplasm. And there are certain forms which take shape in it, revealing the divine design.


We recognize responsibility in this matter of the generation of pneumaplasm, the substance for the building of the ark. The ark itself has form, very specific form. When Noah received instruction as to the building of the ark at that time, the dimensions were given and the nature of the structure that was to be made. The same was true with respect to the ark at the time of the children of Israel, the ark which was placed in the tabernacle; it had very definite dimensions and form. So is it true with the pneumaplasmic ark which is our specific responsibility, a place of safety for God on earth.


When I say, "Is God safe with you?" I am not referring to anything which might be taken to mean that you would be capable of damaging God. But does He have a place of safety where His presence is preserved on earth, in you? Or does your action, your attitude, at any time expel God from yourself?—not entirely, of course, or you would not be anymore, but in the sense of refusing to permit a constant dwelling place to be provided for Him. In other words, in you is the atmosphere constantly heavenly? Are you playing a part in preserving life on earth, preserving the evidence of the presence of God? Or by what you do, what you say, how you think and feel, do you make it so, insofar as you are concerned, that the Son of man has nowhere to lay His head?


Obviously there is a great need in the world for an ark, for a place where God is safe, so that He may be here on earth and act in relationship to the affairs of men. The affairs of men have come to a desperate pass. There is only one thing that will be able to handle that which is transpiring—namely, God's action. But God cannot act on earth unless He is safe on earth, unless His presence is preserved on earth and protected on earth so that He may be here. If He is not here, in the sense of having the facilities for His action, He cannot act. Recognizing these things in relationship to ourselves, we see our responsibility for the building of an ark, the generation of pneumaplasm, which is offered to the Lord so that the correct design may be established in it.





The tabernacle of God is with men. The ark has been missing. A long time ago that ark which the children of Israel had was lost; it vanished away. Of course there are those who have been interested in trying to locate it again, but to what end? That which is portrayed had vanished away, so there was no more purpose to the ark in its outer form. When our Master came He did not start a search for the old ark which had been lost. There would have been no sense to it. But He did proceed to build an ark of the material which was available to Him, of such a nature as would make the essential provision at that time. But again the ark was lost. We share the privilege of letting it be found in its essential form today, and that essential form is composed of the material which we call pneumaplasm, that which connects God and His world.


It is our responsibility to share in the generation of this pneumaplasm, that it may come forth pure and perfect as God created it to be, a fitting substance for the manifest form of the ark of God, that which will preserve the Life of God on earth in a manner that permits the Power of God to work on earth, the Glory of the Lord to shine round about. If the glory is present, if the life is present, as God designed it to be, truth is present and love is present, because there is no true life without the parents of life, love and truth. If love, truth and life are present, God is present, because these compose the evidence of the presence of God. If God is present He is capable of acting, and the action of God may appear with respect to the affairs of men. No other kind of action will be adequate to the situation, as should finally be dawning upon the consciousness of humanity.







A  Word  From  Grace


Grace Van Duzen   October 16, 1960



He cannot come through a body that is asleep. It must be through a body that is vibrantly alert and alive to His coming, to the coming of the Kingdom, to the ways in which it can take form. There are no handbills already printed, because it comes through this particular form. And our Master said no man knows the hour of His coming, not the Angels—only the Father in Heaven, not even the Angels of Heaven. But only the One Who is in absolute control of His Whole Body, the Husbandman of the Whole Vine. The parts are sharing in the coming, of letting it come, vibrantly awake and alert to let those changes of wrong patterns be made.


Those changes which man has made in the atom, for instance, are absolutely destructive. The effects of them are poison, bringing every conceivable suffering to mankind that anyone could imagine; and the absolutely reverse is true of that which God created when the Right Design is allowed to appear, and all these things are caused to be as if they had never been. Surely when we see what man has made with respect to the atom and hydrogen bomb, and think what the Right Pattern would be, we can begin to see what could be accomplished, which is not constructive living powered by these bombs.


Only in the Divine Estate can these things be used constructively; only as man has allowed himself to be restored to that Design by which he was created and in which He was made, the Image and the Likeness of God Himself, the Vehicle for His Manifestation on earth, that which will let God move and live and have His Being here on earth. And that is only possible through that which He created.


Let every right relationship be restored, whether it be an atom, neutron, proton, whatever—every tiniest manifestation of right relationship, right attitude, right imagination, and a close coming together of His Body on earth. So let it be, now and in all the days to come.





© Emissaries of Divine Light

August 26, 2017

Servants  of  God  —  Servants  of  Men





from   Factors  of  Heredity


Martin Cecil   June 23,  1974



I have stressed, from time to time, the vast difference between the present human experience and the true state of man. It seems difficult for human beings to realize what that vastness really must be because they are accustomed to seeing things by comparison, and if you don't know what it is you are comparing something to, it remains rather obscure as to the difference. As there is repentance and the first step begins to be taken up the stairs, one rises up a little from the cellar floor and a difference is experienced. However, even that difference is more or less indescribable insofar as acquainting someone else with it who is still standing on the cellar floor. The only way that someone else can become acquainted is to step up too, and then they may say, “Oh, yes, I see.” It can be recognized easily, then, that mere intellectual dissertations about the truth have very little meaning. It is only when something is done, there is some specific movement onto the first step of the ascending staircase, that a difference begins to appear.


In the cellar people are always comparing things in the cellar, and they say, “Oh, this is like that.” Maybe. But to be on even the first step of the ascending stairs is different to being on the cellar floor, and it can't be compared to any of the states that are experienced on the cellar floor. Of course those who are on the cellar floor can't see this. They assume that everything is at that level, therefore everything is comparable to everything else, and if there are differences they are simply modifications of the cellar-floor state.


I have pointed out that there have been a number of steps which landed man in the basement—there is a flight of stairs, and all these steps weren't taken at once. He came down step-by-step, and incidentally, he goes up step-by-step; he can't leap from the cellar floor to the floor above. Human beings, in their present state, have very little awareness, even from the standpoint of myth and memory, of the nature of the steps which brought them into the cellar, and if we touch upon some of these steps, they may tend to look a little fantastic because the only connection that human beings have with them is through these mythological stories and fairy tales. The reality of the experience itself has long since been blotted out of consciousness.


One of the reasons it has been blotted out of human consciousness is because of a sense of shame. If they could remember it, they wouldn't like to think about it, so they take great pains not to remember it; and if they do find that something filters into consciousness on occasion, it's turned into a myth or a fairy story so it doesn't have any immediate application. And human beings that way have gotten around their conscious sense of shame to some extent. But shame is lurking underneath, because coming down those stairs was a very shameful experience.


There is rather a clear outline of many of the things that occurred, in the Bible. Generally speaking, they have not been recognized for what they are. Adam and Eve, Cain and Abel, Seth, didn't alone refer to specific individuals but related to the human race, portraying some of the things that occurred. There is one particular passage a little later, as man descended toward the cellar floor, which is mentioned in the Book of Genesis, the Sixth Chapter: “And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.” 


A slightly longer life-span than is common in these days, but a greatly reduced life-span insofar as human beings were concerned before that time. Something is being described here that was a step in the fall and that was lowering man's condition. “The sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.” Now, if I speak a little of these things, it is not for the purpose of developing concepts, generating theories, but that there may be a more vivid sensing of what is present in our own makeup, so that we can handle it more intelligently. We could substitute for the words “sons” or “daughters” the word “servants.” There were the servants of men and the servants of God. 





What had happened in the first experience of the fall, and there were a number of steps involved in that too, was that the material aspect of man as he then was—and as he then was is not at all as he now is—the material aspect of Man was separated from the spiritual aspect of Man. So in the collective sense there were on earth those who could be said to be the servants of God and those who had become material human beings, symbolized by Cain. 


In the story of Cain and Abel, Cain and Abel were two brothers. We recognize that the true state of Man is oneness—the material aspect of Man and the spiritual aspect of Man are properly one. But as the fall developed there was a separation and material man, Cain, lost consciousness of spiritual man. But for the time being, in the collective sense, spiritual man was still present on earth—those who had not fallen, those who were still identified with the Lord. There came a point when these remaining ones did leave the earth, so that the world was left to material man, and there were some very violent cataclysmic events which occurred as all these things were taking place. 


But in the original state, spiritual Man was provided with a means for the accomplishment of necessary physical work. This means could be described as the servants of men, just as man in his true state could be described as the servants of God. This means, by which man was served on earth, has been carried down in human consciousness, reproducing itself, for instance, in a pattern of slavery. This occurred because man had some remnants of a consciousness of something which he misinterpreted in a self-centered sense. We have had various races and nations who have considered themselves to be master races, for instance, so that those who were not of the master race should all be slaves to the master race. Here again is a self-centered interpretation of something which was originally true. 


There were servants of men, but they were not Man; they were in the animal category. We have to use words to describe something which is, at the present time, indescribable. There was provision made, and these creatures, the servants of men, were not human. Those who are represented by Cain, whose response had reversed, whose polarity was reversed, were responding to externals and their response to externals, their lust, their desires, related to what was external to them, and so they undertook to blend with these servants of men, who were very much in the form of what we are now; and the progeny is us—we might say mongrels.


I'm not speaking of these things to generate concepts and wallowing in more knowledge. Probably it may seem a little fantastic, but everything at the top of the stairs is fantastic to the cellar dweller. We do see remnants of this inhuman function. There was rightly, in the original state, this level at which the servants of man functioned—higher than anything that is known (other than man as he is now) in the animal kingdom. The only thing that is comparable is your own physical body. But there is a very peculiar mixture here, isn't there? It isn't the original state at all, and this reemphasizes what I was saying before—the vast difference between what is now known and what is true after the steps have been taken out of the cellar to the top, where man belongs as the servant of God.


Now these creatures were what would now be called slaves, but delighted to be slaves; that was what they were created for; this was their fulfillment; and true man loved them, enfolded them, cared for them. The provision that was made for these creatures was completely adequate as far as they were concerned. They weren't human, except that nowadays, if we are to say that, it wouldn't entirely be true because they're mixed up in us.


This shameful experience, which relates to our forebears, has eliminated from human experience the control factors which worked insofar as those creatures were concerned. The animal kingdom, the kingdom of vegetation—all these kingdoms of life form on earth are controlled externally—there is no being present in these forms, as is true of man. Man was given dominion in the original state, and all the government, all the control, of all that was happening here on this planet and beyond, was in the hands of man, who was the servant of God; and so direction and control were given to the development of what we now call nature. But it was a very different state then to what it is now, because nature has been functioning, since man fell, without that guidance and control; and the result is that we have some mess-ups in nature. Of course, there are elements that help to maintain some sort of a control there, but not the same as it was when man was in place, because nature depends upon man. It is said that Adam named all the animals. He didn't go around giving them names; it's just an indication of the fact that they were all included in the scope of his consciousness; they were all enfolded; they were all kept in their right positions and right relationships because man, in the collective sense, himself had a pattern of right relationship established because of what was inherent in God. So the whole thing was under control; there was dominion.


When man descended to the cellar, nature was left without the control which man had been offering. Of course, as he was descending into the cellar he had more continuing ability to do things with nature than human beings now have. He was still on his way down; he was still up a little from the cellar floor. So there were many things he could do in relationship to nature which he can't do now, many things that he could produce, for instance. Having begun to move in a self-centered pattern, he proceeded to produce some things that had no business being produced. But quite apart from any deliberate action on man's part, and there was quite a bit of that, there has been the fact of his absence—the fact that he hasn't been in position, providing any control. He's been trying to do it by imposition, but that is not the true control. The more he exerts this sort of control the more difficulty he gets into. Nature, left to itself, has generated various life forms—there have been mutations and what have you, for various reasons.





Here is man as we now know him, brought into a physical form which is basically the physical form of the original servants of man; but present in this physical form is the Angel—spiritual man. But what the human experience is in this mongrel state is a composition of these creatures and the original material man. Of course, we call this composition material man now, but it is not the way Cain was. So here was a particular step of the fall, a deliberate step downward, which has brought us into the condition in which we find ourselves.


Now what we are externally has a slave nature, and yet what human beings have known of themselves externally has been endeavoring to get freedom. The external nature of man is mostly slave, and must accept that fact. We have indications from our Master's words, when He was speaking to His disciples, that He had referred to them as servants but they were to be friends—they had to be servants first; there had to be an acknowledgment of this slave condition of material man. Presently material man is a slave to his own nature. He's a slave to the external world around him. He's a slave to his own feelings. He's a slave to his own concepts. He's a slave to everything external to himself. He doesn't like that condition; he tries to break out of it; he tries to stop being in a state of slavery, but the more he tries the more of a slave he becomes. He feels that he is boxed in some way, so he develops various forms of government, for instance, which are going to give him freedom, he thinks—they're going to make him feel secure; but he discovers that what he develops brings him more and more into a state of slavery.


But the true slavery of the original creature was to Man. Man was the Master; this creature was the slave, and this creature is right here, right where we're sitting. But Man was the Master. Man was the Master because Man was the Servant of God, so that God's dominion was extended through Man, not only to this creature but to the whole range of his realm of responsibility on earth. Now, obviously, if this step of the fall is to be reversed, the slave must become the slave to Man again. But Man originally was spiritual Man, so what human beings are in the external material sense must become the slave of spiritual Man, spiritual Man who is the slave of God. But the conditioning of self-centeredness in man keeps making him strive as material man to become free, but material man cannot be made free all on his own. He does not experience what freedom is until he is a slave to spiritual Man, so that spiritual Man governs material experience, and none of the feelings, none of the likes and dislikes, none of the good ideas, none of the human view of what should be, is allowed to control in material man's experience. And yet, this is what does control in material man's experience now. He is a slave to these things, and he thinks this is somehow an evidence of his freedom. He has what he calls a freedom of spirit, the spirit of man, so he's able to see so well what's good and what's bad, what he should do and what he shouldn't do, and what he likes to do and what he doesn't like to do, what's pleasing and what's displeasing; he is going to govern himself on this basis. He thinks he knows what's going to be good for his fellows, he thinks he knows what's going to be good for his children, he thinks he knows what's going to be good for himself. But he doesn't know any of these things; he's in a state of complete self-delusion in this regard, the delusion of self-centeredness, the trap. He is in the trap. So, rightly, there must be slavery to spiritual man insofar as material human experience is concerned.


People don't like that idea. They say, “Well, now I'm going to lose my freedom.” What freedom? They don't have any now; they're being pushed around from pillar to post by everything that comes up on the basis of their reaction to whatever it is. So there is slavery to the wrong things now, and repentance requires that an individual admit that, acknowledge that it's true. If one is a slave anyway, why not be a slave in the right direction, to the right Master? The right Master is spiritual Man. Abel needs to be resurrected, as we have seen, into the consciousness of Cain, and when Abel is resurrected into the consciousness of Cain, Abel, who is a slave to God, shares the freedom that is present in God; and Cain, who is a slave to Abel, shares the freedom that is in Abel. In fact, it is discovered that it isn't a matter of Cain and Abel at all. Cain and Abel vanish as two separate brothers—there is just one person, and that one person is called Adam, or was in the beginning. Cain and Abel were the progeny of Adam after Adam had fallen—we can see what is being portrayed here. 


So material man, what we have thought ourselves to be in the external sense here, becomes a slave to spiritual Man, rather than a slave to externals. Abel is resurrected. That experience, of course, relates to one of the steps coming up from the cellar—found to be an entirely different state of affairs, vastly different. One would be hard put to find any similarities. Of course, all the cellar experience somehow originated at the top of the stairs, but by the time human beings got to the bottom it had been changed and distorted to be unrecognizable.


Human beings have felt a sense of shame in relationship to slavery. Some have tried to exploit other human beings on this basis and their endeavor stemmed from a faint memory of the original state, where human beings have felt that there should be slaves, but where are they? Nowadays everybody is said to be equal; perhaps this is an awakening to the fact that everybody is on the cellar floor, at the same level. But when we step up onto the stairs, then a new level begins to appear, so that everybody is not at the same level; and as there is movement up those stairs, more and more levels begin to appear. Of course, those on the cellar floor have a tendency to try to drag everybody else down onto the cellar floor—we're all equal down here! But we need to come up out of the cellar; we belong on the next floor, and we can't come to the next floor without taking the steps that lead there. And if taking those steps makes it appear that there are higher and lower levels in the process, what's wrong with that? It is merely evidence that there are those who are beginning to come up the stairs, and that's what's needed.


We need to recognize that there is this slave nature incorporated in us. We stem from a slave background in that sense. Not because God made it that way but because human beings made it that way, and we're the end result right now. Until this is seen, and we acknowledge it in relationship to ourselves, so that there is a willingness to accept what is the fact insofar as the external pattern is concerned, there is no way out of the dilemma. Accepting the fact of being a slave is repentance. It requires that the balloon be deflated, and the balloon is the human ego, which tries to make something of itself by stealing whatever it can get its hands on from spiritual man. We have this corrupt state in consequence—and it is corrupt. It relates to all human beings on the face of the earth; it relates to the cellar-floor condition.


It is said that disobedience was one of the reasons for man's fall. That's right! Wanting to be something for himself without regard to God. And then that fall kept coming down the stairs, so that the slave condition into which man had brought himself then wanted to be something of itself, without regard to spiritual man. Well, we come again into a beginning awareness of the real depravity which has been the experience of human beings on the way down into the cellar; and, of course, coming into the cellar, we think we're trapped there. But the stairs go up as well as down, and they go up when what is a slave is willing to be a slave and doesn't try to be something that it isn't, is willing to be governed from above, so that it is not following out its creature feelings without anything providing a control for them. Spiritual Man provided the control for this creature, the servant of man, and this must be restored. We don't need to speculate as to what occurs in the outworking of this creative process, with respect to the possibility that the servant of man is separated from Man, who is the servant of God. In other words, there are two grades of creature—the servants of men, and Men—because Men are the creature of God, after all.





All our concern is to let the separation take place in us, so that the slave is a slave and man is man; and the slave relates to this external manifestation, the physical form with a capacity of consciousness. It is through that capacity of consciousness that the original servant of man was controlled—there is a certain level of consciousness—so that pattern of consciousness in the body, the physical body, needs to come under control of spiritual Man because spiritual Man is resurrected into that consciousness, and we begin to find ourselves being something different, a new state of consciousness. But it came from somewhere, the consciousness of spiritual man by means of which material man is restored as a servant of the Lord. Material man no longer has any consciousness separate from spiritual Man, and spiritual Man does not have a consciousness separate from God; it is all one state. But we need to become aware of the nature of the condition as it really is on the cellar floor, and not try to fool ourselves that this is almost heavenly. There is a whole flight of stairs, and when we come out of the cellar, what a wonderful thing the fresh air is!


And so, I touched upon some things this evening that do not warrant speculation, but may reacquaint us a little with our earthly heredity. And though we have this earthly heredity in close proximity to us, there is also the heavenly heredity of spiritual man.




© Emissaries of Divine Light