The Spirit Of Mother God

The  Spirit  of  Mother  God

Martin Exeter  June 30, 1985 pm

Over the years I have had the doubtful pleasure of watching people wandering away toward the wilderness. Certainly I could not rightly grab them by the scruff of the neck and say, “Come back here.” I undertook what I could in various ways to provide the understanding necessary to allow whoever it was to choose to relinquish his or her hold on what it was that was taking them away, and to offer a vivid possibility of seeing the truth, which would let them come home again. In such case from the human standpoint there tends to be an urge to try to deal directly with what is taking that person away. But each one has to accept responsibility for his own willingness or unwillingness to find polarity in the truth. In the very initial stages where a person is beginning to come in, a very great deal may be provided; but once a person has become aware of the true focus of orientation in the truth, one cannot violate the right to choose which is present in that person. I've sought over the years constantly to provide the orientation point in the truth, but each one must choose to accept it for himself. It is a rather repetitious experience of sadness to observe how there are those who drift back into the human nature state.

The spirit of truth is always present. The door is always open. We need to be very sure, as individuals, that this is the fact in our own expression of living—the fact for others. Once self-centeredness begins to dissolve, our concern is for others, not so much for this one or that one but for providing what is necessary to bring the world back to the Lord, whom we love and are present on earth to serve. We know that this can't be done if we violate the right of choice in others. What need there is for this consistency of provision, the truth in expression in one's own living, so that all may have no excuse for failing to come home because of us.

The spirit of truth is the spirit of Mother God, just as the spirit of love is the spirit of Father God. Our own spirit, as sons and daughters of God, is found in the union of these two spirits: love and truth. And the evidence of that union in our own experience is the spirit of life, the revelation on earth of what life is in man, male and female. Obviously human beings for a long time have failed to reveal this. What they have revealed is the spirit of death, and the fulfilment has come, generation after generation. This has become so automatic in human experience that it is considered inevitable. In theory perhaps we are aware that it need not be so inevitable as it looks, but in fact it has remained more or less inevitable.

As I say, the spirit of truth is the spirit of Mother God, and this relates particularly to the planet upon which we dwell, the earth. There have recently been a number of those giving form to this Emissary body who have recognized that the earth itself is a living organism. It is indeed the body of Mother God insofar as we are concerned. Mother God comes to focus in the earth, and the planet itself is the living form of the spirit of truth. The sun of the solar system is revealing of the body of Father God. If we consider the creative process as it has related to this planet we may recognize a correlation with a fairy story, of which we may all be aware, namely the one which tells of the sleeping beauty, the sleeping princess who remains in a coma until the prince puts in an appearance and offers the kiss of life. This is merely a story, indicative of the factual happening as it relates to this planet. “The earth was without form, and void; and darkness was upon the face of the deep.” And then came the kiss of life. The prince, the father-to-be in this particular configuration within the solar system, may be recognized in the form of the solar orb from which comes the kiss of life insofar as the planet earth is concerned. And the earth awakened to life.

In the story of the creation the various forms of life which appeared on the surface of the planet were present before ever man was thought of. The evidence was present of the clothing of the form of Mother God with life. There was the vegetation and there were the creatures of the earth, all of them proclaiming the reality of life. Exactly what that was is unknown to human beings presently, but clearly it was a harmonious condition generated by reason of the kiss of life from the prince, through the form of the solar orb and its radiation, bringing the form of Mother God into the experience of life, awakening. So here we can share in an awareness of the natural blending between the forms of Father God and Mother God, so that Mother God might live and participate with Father God in the creative process which was yet to be. God has, generally speaking, been looked upon as male, at least from the standpoint of Christianity; and while there has been some recognition that there must be the female aspect which, insofar as Catholicism for instance is concerned, is found in the one that is called the mother of God, that isn't the mother of God but, rather, Mother God. Because of this romance within the solar configuration there was the conception and the birth of the Son of God, the son of Father and Mother God, namely man on earth.

Man's primary responsibility was, as it was put, to dress and to keep the garden, in other words to care and protect the form of Mother God. If we observe what has occurred on earth we can be easily aware that this responsibility has been forgotten and, instead, the son has raped the mother. The spirit of the mother is as it always has been; we see this in terms of the spirit of truth. But the body of the mother has been raped by the son who had the responsibility for keeping and caring for the body of the mother. This was a primary responsibility, not indeed the only responsibility, but if that responsibility was not handled correctly, then the larger responsibility could not be taken care of.

The son contains within himself the nature of the father and the nature of the mother, love and truth, to be naturally revealed in life, in the expression of the spirit of life which is a balance of the nature and the character of Father God and Mother God. The union of love and truth—the spirit of love, the spirit of the father; and the spirit of truth, the spirit of the mother—established the spirit of life for man and for those purposes which should be served by reason of this life. Primarily we recognize that the son is responsible for keeping and caring for the body of the mother. As we have noted, there has been terrible failure in this regard. No wonder there is this deep, devastating sense of shame in humankind.

The One who came on earth in the form of Jesus has been referred to as the Son of God. Here a focus of the union of the spirit of Father God and Mother God was established in the living expression of a man on earth: the Son of God restored. We are aware that it might have been a far greater thing when He came than the human beings who were there present allowed it to be, but it was the fact insofar as this one individual body of flesh was concerned. The union of the spirit of the father and the spirit of the mother allowed the revelation of the spirit of life in form on earth—the spirit of man. He was left alone to do this without any agreement or assistance from others. He did it. Here was the focus point of man restored. His body was just an individual body, one man, insufficient obviously to reveal anything but the essences of man restored. Those essences certainly were established and revealed, and so the foundation, the lines of force for the true body of the Son of God, which is rightly mankind—however many that might involve—could take form. We ourselves have some experience of what this implies. We and others have participated in an emergent collective form based in the union of Father God and Mother God—the spirit of love and the spirit of truth, revealed in the spirit of life finding expression through those who actually compose this body.

I suppose all this could be looked upon as some sort of mystical thing, but it isn't really, is it? It is a very obvious thing, in a sense we might say a very down-to-earth thing. The body of Mother God has been raped. That fact must be accepted. You can't unrape it. Human beings in their sense of shame and guilt, at least some of them, try to unrape it. They talk about cleaning up the air and the water, reestablishing the proper processes of ecology. But you can't unrape what has been raped. Human beings have come up with various schemes by which they hope to make the earth, as they think of it, a better place; but for what purpose?—because it would be more satisfactory to man, or to this travesty of man that exists on earth. Virtually nothing has even entered the consciousness of the vast majority that the purposes of man only maintain the state of rape of the body of Mother God.

We can see this in a larger general sense, but of course it's important that one should see it right close at hand. We do care for our surroundings here, and some may be impressed by the evidences of beauty that have put in an appearance. But I doubt if what has put in an appearance is anything better than what has put in an appearance in many other places on the face of the earth. The only distinction is the motivation for doing it. If we're merely trying to beautify our surroundings so that we may be more self-satisfied, there is no point to it. If it is an evidence of the fact that we're beginning to be aware of our responsibility for caring for the body of our mother, then perhaps there is some blessing released, but not because by anything we may do can we unrape what has been raped. In other words the state of all living forms on the face of the earth has been utterly spoiled.

What is required initially is the restoration of man. Nothing can be done for the body of Mother God except as man is restored to the state of being the Son of God. Then what has happened in man is the creative means by which the body of Mother God may be restored. But human beings in their blindness and darkness certainly would have no idea as to what the body of Mother God would be if it was restored. That restoration certainly would involve all the forms of life on earth, but it would also involve what is presently called the mineral kingdom. This, after all, is also a part of the body of Mother God. No doubt this relates to a change in the shape of the earth, in the forms of continents and seas, for instance. Because of the rape of the body of Mother God this form has been scarred and is in the process of being destroyed. The son of perdition, which is man presently as he is, destroys. We look around and, as has been indicated, there is a continual increase in the deserts on earth, in the destruction of the forests, in the pollution of the air and the water, in the awful and lethal weapons that have been produced by the son of perdition.

But the Son of God takes form again on earth. The body of that Son is male and female. We share the experience of this creative process, but it has nothing to do with the way things have been or even the way things now are. There is a creative process at work which increasingly is brought to focus as the body of the Son of God permitting the Son of God to be present.

This evening we have looked at these things from what might be thought of as a heavenly standpoint, observing what is really happening. We see human beings with their ideas and their opinions and their beliefs, fussing around on the surface of the earth, trying to save the world from disintegration, and others bent on destructiveness. I suppose those who are trying to save the world from disintegration would be looked upon as good and those who are destructive would be looked upon as bad. But what's the difference? They are all participating in the process by which the world disintegrates, whether good or bad.

“Come out of her, my people, that ye be not partakers of her sins.” This is the invitation to the re-creation of the body of the Son of God on earth. The Son of God abides in heaven: “Rejoice, ye heavens!” The son of perdition remains on earth: “Woe unto the inhabiters of the earth!” If we see woe putting in an appearance near and far, that is exactly the way it should be. We are not anxious to stop the woe. Human beings are attempting in their varied ways to do this.

One aspect of genetic engineering relates to a process of working with DNA to eliminate the existence of cells in the human body subject to disease—a very worthy objective, one might say. There are a lot of people who have been trying to do this for a long time with synthetic chemicals of various kinds. Others try to do it with vitamins and minerals; this latter is the “good” way of doing it! But perhaps this genetic engineering might also be looked upon as a good way of doing it. You can create a cell that will not tolerate cancer, for instance. That's good, isn't it? All it is is trying to defeat God, to make it so that man can survive and be healthy without God, without being man. Can you imagine a world populated with these healthy creatures? What destructiveness! It's bad enough now, and they're all falling apart! But if they were all filled with vibrant health, what terrible hell would ensue. We don't look for a way to defeat God, because that is self-destructive anyway. No matter how human beings try, there's always something that gets in the way of their objective; and the hoped-for result is always just a little over the horizon, because in fact it doesn't really exist—just imagination, a mirage.

What does exist is the spirit of Father God and the spirit of Mother God.

No matter what has been done to the body of Mother God, the spirit is untouched. That is the spirit of truth, which is part of our makeup of spirit as individuals. It relates more particularly to what is subconscious. The spirit of Father God makes possible restored consciousness, however not without the spirit of Mother God being present. Here is what might be called a rebirth. We begin to see how nonsensical this idea that human beings have about being born again is—just a fancy; it's just a nonsensical mirage. And human beings remain exactly the same as they were before, subject to shame and to fear.

So we come ourselves into the acceptance of the way things really are, that in our own experience the body of the Son of God may grow and mature on earth. We ourselves share that experience. Here is what Christians have tended to call the second coming. The first coming was in the individual form. Now, if it is to be a reality it is through an adequate body of flesh, not just through one individual form; and we have the opportunity of sharing that. But we only share it when it becomes an absolute necessity in our own experience that it should be shared, so that there is nothing that can lure us again into the stance of the raper of the body of Mother God. If you really see that, we can understand how putrid the human state is; there is nothing right about it whatsoever; it is all filthy! Until there is that awareness we are going to imagine: “Well it could be fixed up a little. We still have some pretty good things humanly about us and we had better preserve those.” Nothing can be preserved, for the prince of this world is lost, is in the process of disintegration.

Let there be the body of the Son of God present because we are here and the spirit of the Son of God is in expression in our daily living.

Janine Romaner offered spontaneous movement and George Hanson spoke an original poem, while Betsy Hanson improvised on piano.

Blessed is the spirit of truth,

The fountain of beauty.

Holy is our body,

The protector of Mother Earth.

Behold our purpose,

Sustaining sacred life.

George Hanson repeated some of the words in song, and the congregation joined him in a chant. The congregation stood and, while continuing the chant, joined in unison gesture with Janine. A lengthy period of silence followed.

Martin Exeter — Thy body, O Lord, is present on earth to receive Thy command in each moment of living. Thy commands are written by Thy finger of fire upon the tablets of our hearts, that these commands may govern in every aspect of our living, in every moment of our living. These words are spoken here in this holy place, but they are spoken in the holy place throughout Thy body now present on earth to make possible the expression of Thy spirit in the recreative processes by which Mother God, the form of Mother God, is restored to Thee.

© emissaries of divine light

Your Mother is Exquisitely Beautiful

Your  Mother  is  Exquisitely  Beautiful

Your  Father  is  Well Worth  Knowing

from  Coming Home

Uranda  August 5, 1953 Class

Yesterday we considered together the parentage of life. We saw how your parents, your heavenly parents, do not die. We saw how your heavenly parents do not pass away or leave you, unless you drive them out of the house of your own body. “To honor thy father and thy mother: that the days of thy life may be long in the land which the Lord thy God giveth thee.” If we are honoring love, if we are honoring truth, we hold them sacred. They are sacred to us, and we will not violate that sacredness. What is it that we hold sacred in life? What is it that we are willing to violate in order to get something considered to be more valuable?

We recognize that there are many people who have something that they deem to be sacred up to a point—they make a show of it, at least—but the moment they see an opportunity to gain position or wealth or something of that nature, they are willing to betray what they held sacred. There is no foundation where nothing is held sacred. The thing that gives you stability, the thing that is your starting point, is that which you hold sacred. Now perhaps your understanding of what is sacred and how it should be held sacred may have to undergo some growing, but that which any individual holds sacred is the starting point. And what is integrity? Integrity is the refusal to violate that which is sacred. That is what honesty is.

In our work we have the responsibility of helping people move into the truth, into a realization of God's love, that they may hold their heavenly parents sacred, that they may not lose their integrity, that they may honor Father and Mother. And the more you think about that in relationship to yourself, your Father and your Mother, think about it and meditate upon it—and when you say, “Father, my Father,” you do not mean the Lord within, really; you do not mean your God Being. You should not anyway. Your Father: God's love. Do not be in too much of a hurry to learn to understand and see and know the One who dwells. We have to recognize that the One who dwells is there, but do not be in a hurry or you will never find Him or Her—for they are male and female, remember.

The God Beings are male and female. Human beings, male and female, were created in the image and likeness of God, of God Beings, male and female. So we know that there are male and female God Beings wherever we go. And some picture heaven as some sort of a sexless place—it would not be heaven. But we begin to realize that Father and Mother, God's love and God's truth, your parents, your true parents—the life that flows through you is born of those parents. Your body is of value only as your life is in it. Your body in the physical sense is born of your earthly parents, but the life in your body, the life that gives you meaning as an individual, the life which you must have every moment of every day is born of your heavenly parents. Think about them, meditate upon them. And what is your sacred point? What is it you hold sacred more than anything else? Your heavenly parents. In the world there is a saying that every man has his price. That is not always true, thank God! But your price is the point where you will violate sacred things.

What are the sacred things that you have to offer? How sacred are they to you? What is your selling price? How much pressure will the devil have to bring upon you to make you trample on your sacred things? What is your quitting point—your point where sacred things are not worth it any more? Let them go smash! That is the point where you cease to be a man or a woman and become a member of the body of the beast—the quitting point, the point where sacred things are not held sacred. We are not trying to take sacred things away from people, but we are helping them to grow up, to mature; we are inspiring growth, inspiring progress, new vision. What are we doing? We are going to take the wandering child home—the wandering child, the little waif; the orphan, perhaps. Take them home to Father and Mother.

Who is my Father? Who is my Mother? Who are my brethren? The Master answered that question: “He that doeth the will of my Father which is in heaven.” The will of the Father. What is the will of the Father in this case? The Father, God's love—and what is the will of God's love? That there should be oneness in the family, that there should be oneness in relationship to man and God. The will of the Father is togetherness, cohesiveness, centering in that which is of the Divine, so that we can leave behind the swine and the husks and not have to be a swineherd any more, but return to the Father's house, to honor Father and Mother. Every server has this for his life work—to help others find the way home, to help others to return to the Father's house, and to stop dishonoring Father and Mother. And as we begin to come into agreement on the basis of God's love and truth and life according to its design and purpose, we have a togetherness not depending on mere belief or opinion.

It is only as we respond to the Father that we can come to know Mother. If we are separating Father and Mother we will never know either one of them as they really are. Father and Mother must be known together if either is to be known. Those children fortunate enough to grow up in a home where parents are really in love, where they are together in attitude, where they are not always fighting each other, belittling each other, ignoring each other—those children know their parents. They have a chance to see what each parent is in the light of the other, in the presence of the other—oneness. But children who grow up in a house where the parents do not have true togetherness, never really know either parent. The only way a child can know either parent is for the parents to be in togetherness, working together one accord in one place. The parents must be together in the house if the child is to truly know both or either. So if we are to know Mother, it must be in relationship to Father. If we are really going to know Father, it must be in relationship to Mother. There is absolutely no other way.

And who are our parents? God's love and truth. The evidence of the presence of the One who dwells. Father, Mother and child—and the child is the life that is in us individually. Your Father is different from my Father. We do not have the same Father. In this sense the life that is in you is the only begotten Son of your Father—life—because the Father in you is different from the Father in every other person. If we say, “Our Father,” we are not talking about the God Being within.

Your Father and your Mother. You, in the sense of the life expression, are an only child. You are the only child of your parents absolutely. There is a relationship established, of course, from the standpoint of higher focalization, but the reality of God's love and truth made manifest as evidence of the presence of the One who dwells in you is distinct in relationship to all others. It is distinct; it is yours; it is you in reality.

You, in the outer manifestation, become one with the Inner Reality to the degree that the child is a true revelation of the parents, for the parents and the child are the evidence of the presence of the One who dwells. And when you in body and mind and heart are a true revelation of the child and of the parents, then you are one with the One who dwells—but you cannot be one with the One who dwells without becoming one with your Father and Mother as a true child, and this is what it means to be a child of God.

What does it mean to be a child of God? It means that you in your body and mind and heart—you, the human being—have life by reason of the only begotten Son of your parents—the only begotten child, the only begotten daughter. It makes no difference how you put it. You are an only child of your parents. And you the child and your Father and Mother provide the evidence of the presence of the One who dwells, and if that evidence is not made manifest through your body, then there is no indication that the One who dwells is there. And a lot of people say, “Well, I do not believe there is a God Being in human beings. I just do not believe it. Look at them. Look at what critters they are. I cannot believe it.” Well, the God Being is there but He is not evident, and we cannot blame them. They do not see it. They need to begin to see it somewhere and then perhaps they will lose their skepticism; then perhaps they will begin to accept and see that the child gives evidence of parents, and through the child come to know the parents—love and truth. And you in the human sense—the body, the mind and the heart you are a child of God actually only to the degree that you are a true child of your true parents; otherwise you are not a true child of God.

And we come to agreement. How? If you in your mind and heart come to agreement with the child, life, and through life come into agreement with your true parents, God's love and truth, you will automatically be in agreement with your own God Being—and your God Being, your Lord within, is in agreement with every other God Being on a pattern of focalization. Your God Being is never at any time at variance with my God Being. With respect to these God Beings, they are all always in agreement. They are always in accord. There is never, on the basis of the God Beings, the slightest bit of discord, and all accept the same focalization in the patterns where they are. They work in harmony. They are in agreement. If they were not, there would be war in heaven.

There was war in heaven on earth at one time. But the mind of man was cast out of heaven. The devil was cast out. Of course, people have imagined that some creature was cast out of some place in the sky down into the earth, but the kingdom of heaven is at hand, it is right here; and the devil is the self-active mind of man. And the self-active mind of man was cast out of heaven at hand, so that the mind of man lost the awareness of the heaven at hand, so that man could not contaminate the heaven that is at hand, could not violate it. But the door to it is open for those who can pass by the flaming sword that turns every way—the sword of truth and love. He who comes by way of his heavenly parents—your heavenly parents are the gateway to the kingdom of God that is at hand.

Seek ye first the kingdom of heaven, the kingdom of God, and His righteousness and all these things shall be added unto you. Your heavenly parents provide the gateway by which you enter the kingdom of heaven that is at hand, and you can enter by no other way. It is the gate, and there is just one for you. Reject that and try as you may, struggle as you will, you cannot enter the kingdom of heaven at hand. So as you come into agreement with the life that is in you, its purpose, as you come into agreement with your parents, your heavenly parents, Father and Mother, as you come home to them, you find in them your gateway to the kingdom of heaven that is at hand. And when your mind and heart are in agreement with your parents, your heavenly parents, you are the only child; when your mind and heart are in agreement with your heavenly parents, then you are in agreement with all others who are in agreement with their heavenly parents. You come to the point of being in agreement with your heavenly parents, and in that moment you will be in agreement with all others who are at home, truly, with their heavenly parents. That is the process; that is the method; these are the steps by which the waters are gathered together unto one place—one place, one pattern of Being in the overall sense, and that pattern of Being provides the setting which lets you shine forth as a gem, something special.

You do not lose your individuality. It is not like a drop of water in an ocean—not at all. This oneness does not reduce your individuality. It allows it to manifest. This provides you the setting essential to the revelation of what you are as an aspect of God, but without that setting you cannot have any true manifestation. If you try to take the setting away from someone else you cannot have it yourself. You have it when you do your part toward making it possible for others to find their setting. The setting of the gem is in the home of the heavenly parents, and these are the many mansions our Lord talked about. “In my Father’s house”—He is the focalization; He is the Lord of Lords and King of Kings—“In my Father's house are many mansions: if it were not so I would have told you.” Your mansion, your Father's house, your home.

Now, we have to persuade people to go home. They are ashamed to go home or they do not want to go home, or they think their parents are dead. They think a thousand and one things. They imagine they are satisfied where they are. Human beings do not willingly go home. Even when they are responding nicely, coming along very well, do not ever imagine that that person is going to willingly go home. No human being willingly goes home. Some of you look puzzled. You think you are doing it. Fine! Keep right on coming, Blessed Ones, and let us go home. Let us go right on home. But there will be those things which the human being will project or cling to which will prevent him from going home, and he says, “Yes, I want to go home but I want to take my bag with me, my bag of treasures.”

I told you once about the Master's parable. We remember that He talked in the Aramaic language, not Hebrew. In the Master's day in what is called the Holy Land the common language of the people was Aramaic. Hebrew was used in the synagogues and in some places of that nature, but the Aramaic language was the language of the common people, and someone brought up the point about rich people, people who think they are rich. Now, He was not just thinking about monetary wealth. In fact, monetary wealth as such is not going to hinder anyone unless he makes it his god. But the one who thinks he is wise in his own eyes, who is self-satisfied, self-righteous, the rich who think they are rich and know not that they are miserable and poor and naked—and He said, “It is easier for a camel to pass through a needle's eye, than for a rich man to enter the kingdom of heaven.” And there has been a great deal of wondering about that statement.

When we study the Aramaic language we find that the identical word, one word, has two meanings. Actually in written form there is a little difference, but as far as it sounds, one word has two meanings. We have many such words in the English language—be and bee, way and weigh; and you can go on and on. This one word in the Aramaic language has two meanings: one means “rope” and the other means “camel.” One means “rope” and the other means “camel,” but it is the same word, or sounds the same when it is spoken. Now, we can take it one of two ways, and either way is all right. We can say that He meant that it is easier to put a rope through a needle's eye than it is for a rich man to enter the kingdom of heaven, or we can recognize that there was at that time the Gate of the Needle’s Eye—so called, that was the name of it—in the wall in Jerusalem, a foot gate, and when at sundown the main gate was closed the only gate that was open until dawn for any reason was the foot-gate that was called the Gate of the Needle’s Eye. And travelers coming in late at night either had to camp outside or come in through the Gate of the Needle’s Eye, and people did not stop and say “Gate of the Needle’s Eye,” they just said, “the Needle’s Eye,” and everyone knew what they meant because they were living at that time and that was the natural thing. They did not have to say, “the Gate of the Needle’s Eye,” just, “the Needle’s Eye.” So it was possible for someone coming in after dark to get a camel through that gate, the Needle’s Eye, they took off the saddle, took off the pack, and made the camel get down on its knees and just work through; but a camel could not stand up and go through, and it could not go through with its pack on its back: that was the Needle’s Eye.

It is easier for a camel to go through the Needle’s Eye than for a rich man to enter the kingdom of heaven. Why? Because he will not let them take the pack off his back and he will not get down on his knees. But the camel can get through if he will let the pack be taken off. People are so wise in their own eyes. They carry such burdens. And you are a keeper of the gate to the Needle’s Eye, helping people reach a point where they are willing for the pack to be taken off their backs, and persuade them to reach a point where they might get down on their knees to come through the gate on the way home, home to the kingdom, home to the Father's house, however you put it—home to heaven on earth—and you do not have to die to do it. You have to let the self-active part of your nature pass away, but the physical body does not have to die to do it, and you do not have to be every whit whole, according to the human concept. If you have some crippled part of the body, that will not stop you unless you make it. You can come home to the Father's house and there see what happens.

But people want to be made whole: “I'd be ashamed to go home to my Father's house looking like this. I want to have all of my parts. I want to be good and healthy. I want to show my Father that it has not hurt me any to be a prodigal son or daughter.” You are going to kid Him, are you? As long as you think you can delude your Father, you are not going to get home. You cannot, you know. What difference does it make? Why not come just as you are. Why say, “Well, I want to grow up so much first. I want to learn so much. I want to know so much. I want to be so-and-so in my body.” The limitations of your body do not make an iota of difference; what you think you do not know does not make an iota of difference. You can come just as you are, if you are willing to let the Master's word be fulfilled in you. “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” The word of the Father to you—“all ye that labor and are heavy laden.” Heavy laden with what? Heavy laden with all these earthly treasures, all the things that are so nice, the burdens that bear human beings down.

Are you willing to trust your treasures to God? Are you willing to trust yourself to God? Are you willing to come home to the Father's house? That is the question. You can come just as you are. You do not have to wait and grow up so much, learn so much, be ready to show your brilliance to the Father. All you have to do is just come. Relinquish your burden. Let go. And come just as you are and the Father will meet you while you are yet afar off. The Father, God's love, reaching out to you now. And your Mother, how is she? Do you know her? Do you know your Mother is beautiful? Your Mother is exquisitely beautiful. The truth is always beautiful. Remember there is no such thing as an ugly truth. There may be ugly facts that are temporarily in manifestation; but remember there is absolutely no such thing as an ugly truth; never has been, never will be. Your Mother is exquisitely beautiful. And your Father, what of Him? He is worth knowing, well worth knowing. Why not go home? Why not come home to the Father's house? There is a mansion there for you, a mansion in the kingdom of heaven right here at hand on earth, a place for you.

And it is only so, that you can go through the process of rebirth; only so, can you know the resurrection; only so, can there be the gathering of the waters that the dry land may appear and the forms of life may manifest; only so, can there be agreement on earth as touching these things, that the Father's will may be done on earth and in earth as it is in heaven. And when we take this step and truly share it, we have come to know with respect to the Father—the Father for each one, and in turn our Father, the higher point of focalization. Thine is the Kingdom and the Power and the Glory forever. Aum-en.

© Emissaries of Divine Light

The Kingdom of Love Not Manipulation

The  Kingdom  of  Love,  Not  Manipulation

Grace Van Duzen   September 3, 1989  Sunrise Ranch

I thought we could share a new look at some portions in the Bible. Some things have been in my consciousness for several months. First, I would make a few general observations. The story in this book is not a Judeo-Christian document. These words were here before Judaism or Christianity, and the religions grew out of literal translation of them. There are many references to the greatest One, in cultures and religions, and that is wonderful. In this book we have a very complete record from the beginning—from creation of man and this planet, and whatever else is involved, through to the story of the advent of that One, in the Gospels, and then on to Revelation, which is a blueprint for the time in which we live. It has been called a blueprint, and I think that is a very good word for it, because we are now experiencing what was written in the Book of Revelation. We are in the time of revelation.

A service was used the other day of Martin’s, [Opening Doors September 1, 1985] and a few pertinent words here struck me, which I will read: “With respect to what needs to happen insofar as all of mankind is concerned, a door always has to be opened in what may be deemed to be a very personal sense. This, obviously, was so in the life and experience of our Master on earth. All that could be done insofar as He was concerned, as it proved out, related to Himself in a very personal way. But in this, a door was opened; a door was opened in a very specific way for the whole of mankind. That door has been rather obscured in the following centuries since He was present on earth. Something was remembered about Him and interpretations were made of what the purpose of His coming might be, but the fact of the matter remained hidden. All this degenerated into a doctrine, a belief about Him, even though He spoke of Himself as the door… The door which the Master had opened and which had been obscured, overgrown with a tangle of vegetation… had to be revealed for what it was once again, and Uranda undertook to do this, clearing away the vegetation, the traditions that had accumulated to obscure the truth.” They could be called weeds, choking out the truth. Martin masterfully continued that clearing, and we all share in that.

I would share with you a portion in the Gospels that deals with the time of our Master, His advent in human form on earth two thousand years ago; and the character I am particularly looking at with you now is Judas. This came into my awareness specifically around the time of Easter, when I shared a beautiful hour with our friends from the Soviet Union. They were questioning about Jesus and what He was like, and Judas came into the picture. Something has been recalled in my awareness of what Uranda said many years ago about the motivation of Judas. He was the treasurer for the body which had come to focus under the hand of Jesus. I never could believe that Judas, or anyone else, would commit the act of treachery which he did for thirty pieces of silver. It didn’t make any sense—especially when he was the treasurer! Thirty pieces of silver? And why have the Master executed? What was the reason? And then to commit suicide after he had accomplished what he had wanted to do? He had the thirty pieces of silver. It didn’t make sense.

Perhaps we should look first at the body that was present at that time, because there was a body. We might say that the record in the Bible, and especially in the Gospels, is sparse. There are many vacant spots, but the spirit fills in a great deal with what is available. I think this is exactly the way it should be. If it were all laid out like a schoolbook—“Do this and don’t do that,” and all the rest, pragmatic—it would be inviting the mind to do the work. That is not what we are about at all, and the wonderful action of the spirit on the few words that are here is magic.

In the past twenty years there have been some records discovered which tell of a body in existence at the time of the Master, which continued after He left. Of such records as have been unearthed, only a few were translated. This is interesting, because I read recently of some Biblical scholars who were incensed about this: “What’s happened to all this? Haven’t they done anything for twenty years?” They have done something, but they are keeping it for a privileged few. Things are no different than they ever were before; they are exactly the same. But there are enough of these records to show that there was a very effective body and that it continued for a while after the Master departed, seeking to continue His work. Much power was moving through those people, and shortly they were persecuted, and seemingly disappeared. The first reaction might be “Wouldn’t it be great to get those records?” I don’t think so. The Word is available now, and our body now has been built by spirit, not according to whatever happened at another time. It is perfect this way.

I mention this because of the part Judas played; and to see something with respect to an actual body that was present at the time of Jesus, and that there was power moving through it. There is reference in the Gospels to great power moving through Jesus, and His disciples—some of them anyway—but not directly about a body of people. Sometimes the picture is of Jesus and twelve men, and the inference is that these twelve men were focus points. Well, focal points with nothing to focalize doesn’t make a lot of sense! There was a body, and there are two short verses in the Bible that tell this. But first I would look at the fact that this was just two thousand years ago. When we hear of records or reports when the power was working through man on earth, it is usually twenty thousand years ago—before a cataclysm. Well the earth was a little different then, and man was a little different—maybe a lot different—so that could happen. But this was two thousand years ago, and not only the Master but a body with Him was letting the power work in what we would today call miracles. A body of people was sharing what the Master brought then, with the world the way it is today and the bodies the way they are now. I think that is something to look at. We tend to think of the invisible as impossible of taking visible form, but it is actually the reality.

I will read these verses I mentioned, in the sixth chapter of John. Jesus and His disciples traveled, and spoke to many people, and on one occasion, after He had delivered the Word in His positive way: “From that time many of his disciples went back, and walked no more with him. Then said Jesus unto the twelve, Will ye also go away?” That is a poignant passage. But my point here is that there were many besides the twelve, and they were called disciples—in our day maybe “responding ones” or “Emissaries.” Many disciples “went back,” and the fact that they went back showed that they had come out of something and joined, or been a part of, a body. So there were many who went back, and many who didn’t go back. Then He said to the twelve, “Will ye also go away?”

So there was a body besides the twelve. And this included all the strata of the world’s body, society, whatever. There is emphasis upon the poor, and the widow who put in her last penny to the treasury, but there is also reference to much more. There is reference to publicans—usually that referred to someone in a high position working for Rome, a tax gatherer, and so on. Jesus didn’t say, “That filthy Rome.” He said, “Come on in.” And there were those with wealth. Remember the rich young ruler? He had authority over a particular section of society. I am sure these rich people made donations; there was a treasury. There was a body, like ours. At one point this rich young ruler asked the Master what more he could do; he knew there was more. And Jesus told Him—He didn’t mince any words because there was a nice income here—and the young man went away sorrowing. It was too much. There is reference to another wealthy man, Zacchaeus. He was wealthy and he was a publican. And when Jesus came around to his part of town He stayed with him. He probably enjoyed the lovely home—maybe a private bathroom! Here was another one who contributed; there’s no doubt about it. Every child in JTS knows the song about Zacchaeus: “I’m going to your house today!”

So there was a body, and there was a treasury. Perhaps sometimes there is the question of why Judas was included in this close body with the Master. This was His core body. There was a position to be filled. Judas filled the requirements, and he came the way everybody else came, or he would not have been included in that close body. Everyone came in response to this attraction from Jesus, the radiance from the Lord, or he would not have been accepted. There may be an idea that at the time of crucifixion Jesus saw what Judas was doing, for the first time. He knew the propensity; He knew what the character of Judas was from the beginning. He also knew what was true of every other disciple. Perhaps we could say that the Lord takes a chance with every one of us! That is what there is to work with; it is all there is to work with.

However, we see a progressive deterioration in the character of Judas as we look through the story, for instance references to the fact that, in the language of the Bible, he had “the bag” and obviously was skimming off some of the funds. He would say that he was going to feed the poor, but there was not an honorable practice going on. One of these evidences of deterioration is in a few verses in the twelfth chapter of John. This was at a supper with Mary and Martha, Lazarus and others, when Mary took “a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment”— not just the ointment, but the love. Then said Judas: “Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor; but because he was a thief, and had the bag,” and so on.

Then said Jesus, Let her alone

“Then said Jesus, Let her alone.” That is a beautiful, revealing passage. Money did not have significance of itself in the mind of the Master. Whatever its use was for, that was the whole reason for it being there. In this instance it was used for what was right. But it again shows something about Judas.

One might say, “Well at the time when this all happened, this crisis point, this critical point of the crucifixion, Jesus must have seen it coming.” And I would say yes, He did. He knew what could happen. Did He not work with Judas? I say yes, He worked with Judas, as everyone was worked with—all the twelve, all of us. And then, as I was pondering this one evening, it took my breath away when I thought: there is a record in the Bible of a conversation with Judas. And Jesus said, "Man shall not live by bread alone.” This shatters another illusion. I could never believe that in that passage where Jesus was supposed to have met the temptations it was something He had to deal with in Himself. It was true in the sense that He met everything that needed to be resolved for the whole world of mankind, but it was not something he had to “deal with.” I say this was a conversation here with Judas, because it is exactly what Judas had in mind.

Judas sought to convince Jesus that He could have all the kingdoms of this world if He would use His power according to Judas’s plan. Judas was an expert financier! This is exactly the state of the world, as it has ever been in the fallen state—seeking to use the power of God, which is the only power there is, for man’s own greedy ends. He sought to convince Jesus of this. And Jesus’ answer was always the same: “Man shall not live by bread alone”—this whole level of material substance into which the mind of man has sunken and fallen. It is an interesting sidelight that bread is a slang word for money today, isn’t it!

But that didn’t stop Judas, so He kept on. And the answer came: “Thou shalt not tempt the Lord thy God,” not in the sense that He could be tempted—“Don’t tempt me!”—but the awful arrogance of seeking to tempt the Lord, the utter lack of respect and response. And then Judas’s last remark: “I know how you can get all these things—all the kingdoms of the world, and the glory of them.” The Master had talked about His kingdom that would fill the whole earth, and Judas had this plan for an earthly kingdom to come, if the Master would use His power. I feel sure that over and over again these words were spoken to Judas until, finally, he got the point—"Get thee hence” were the Master’s words—that He was not going to do it this way. So Judas decided that he would force the issue, and that if he delivered Him to the authorities—Judas believed implicitly in the power of Jesus—under that pressure He would certainly exercise the power to save His own life and, above all, the purpose for which He came on earth, which was His passion, that He would never see it go into nothing. Little did he know the Master, whose complete faith and response was to His Father in heaven, to the invisible realm of spirit, to that place from which all form comes. His absolute trust was in that; no matter what the circumstance, all was well and in the hands of the Lord. It is a magnificent revelation of the character of Jesus.

But Judas believed that his plan would work, and it makes a lot more sense than those thirty pieces of silver. It also shows why he hanged himself on a tree when he saw that it did not work. The usual interpretation is complete remorse; but that doesn’t altogether fit his character. Everything was gone, nothing left, the end of all his dreams, his self-active dreams. One is caused to think about the present-day state, where people jump out of high-story buildings when the stock market crashes—because the body of mankind is in the same position; this is the story of what we are in today. This greed that fills the earth partakes of that self-destructive element which was in Judas. It is picturing that element. And the Master did not judge it. It was the way it was. He could not possibly go along with what Judas had set up without destroying everything.

I shall read some of the story of this betrayal in the eighteenth chapter of John. This follows the seventeenth chapter, that magnificent expression of oneness with the Father and of Jesus’ passion for the oneness of His body. “And I have declared unto them thy name… that the love wherewith thou hast loved me may be in them, and I in them. When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.” There is so much in a few verses, this very poignant picture of a secret place—secret at least to the extent that they were not disturbed—where Jesus would come with His disciples. Oh, Judas knew that place.

“Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.” He went to the top—chief priests and Pharisees—he wanted them to be hit first. “Jesus therefore, knowing all things that should come upon him… Whom seek ye? He said. They answered him, Jesus of Nazareth.” Now in the Bible it says: “Jesus saith unto them, I Am he." Bible students may remember that where there is an italicized word it has been put in either for so-called clarification or because they thought something was left out—“he” is put in here; that is interesting, because without that the answer is: “They answered him, Jesus of Nazareth.”

Jesus saith unto them, I Am

“Jesus saith unto them, I Am. And Judas also, which betrayed him, stood with them.” He was watching to see his plan work. “As soon... as he had said unto them, I Am, they went backward, and fell to the ground.” This must have been the one moment of victory for Judas—the plan was working: the power was working. This was the first step; then they would go on to Pilate and then all the rest—eventually Rome, and, however it would be done, take it all. We have seen those bent on world domination. This isn’t unusual; we have seen not one but many in our day. But I think we need to remember that we are not talking about those diabolic forces that want to take over the world. This is the element of manipulation, and we can all recognize something of this. We couldn’t relate in any way to a Judas who would do what he did to the Master for thirty pieces of silver and want to have Him destroyed—but we probably can relate to manipulation. I think it is very good to see what really is involved here, because it applies to everyone on the face of the earth, to whatever degree.

Being the treasurer, of course it found its focus in money. And money in man’s world is power. Money and power: there is no getting away from it. And it is an utterly insane situation, isn’t it. There can be so much money focused in one person that in throwing a party it’s nothing to pay a couple of million dollars and, not too far away, a man trying to find something in somebody’s garbage is shot because he was getting too close to the house. This is the world which man has created, and this is the one pictured by Judas and his manipulation. But it didn’t last long, and very shortly Judas saw what was happening. The twelfth verse:

“Then the band and the captain and officers of the Jews took Jesus, and bound him, And led him away... Then Pilate entered into the judgment hall… and called Jesus, and said… Art thou the King of the Jews?” The emphasis all through this story is on an earthly king, an earthly kingdom that Jesus was supposed to be setting up, and I suspect that this rumor was deliberately propounded by Judas. We do not find any active effort against Jesus and His people before this. There may have been some little feelings or ideas, but nothing that really threatened Jesus at all. “Art thou the King of the Jews?”

“Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight.” That is interesting: war is a part of man’s world. It is the way it is; it couldn’t be any other way. And he said so here: “If my kingdom were of this world, then would my servants fight. Pilate… said… Art thou a king then?” He kept at it. Jesus said: “Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. From then on, Pilate said: I find in him no fault at all.”

We know the rest of the story. But this issue of an earthly kingdom was definitely a major factor in all of this. The Master’s words are very potent: “My kingdom is not of this world.” This is what we have been hearing: we are not of this world. We are in this world, absolutely. But there is also the kingdom. It isn’t a matter of making the kingdom of this world be something else. The kingdom of our Lord is in this world. Rightly, we are it, the beautiful symbol of His body and what it is moving through and must move through now in this day.

There was not one weak expression in all of the story of Jesus. Every word carried great strength, as did the few words recorded on the cross. He said, “Father, forgive them”—and He didn’t say, “except Judas”—“for they know not what they do.” I wonder if anybody has completely and altogether forgiven every single bit? Well, not if we haven’t forgiven ourselves. I think the barrier is the concept of what forgiveness is. It isn’t a matter of going to somebody and saying, “What you did is okay, it was right; I was wrong. ” Maybe it was wrong, but what is right and wrong? It is purely a matter of transcendence, transfiguration, and letting judgment dissolve. The opportunities we have in this body are surely without precedent.

Into thy hands I commend my spirit

He spoke these most wonderful words, on the cross at the time when we would say He lost consciousness: “Into thy hands I commend my spirit.” There was absolute control every step of the way. What happened was under His control; and for any human mind to think it knows what occurred at that time in all of this is ridiculous—the picture of the suffering and the torture. The Master was not of this world, and He was in control every step of the way—conscious, subconscious, every level. He said, “My Father and I are one”—He said that all the way through His life. It was always true.

This pictures the state we may be in as His body. It didn’t matter what happened. He said, “Thy will is my will,” in essence. Maybe we would say, “If that’s what it takes!” But there was never a wavering. Then there was the time in the tomb, and the tomb was in a garden—in other words, the state of the garden in which man was originally created. He never left the garden. And it is a tomb where the world of mankind is now. It was a body of light that emerged from the tomb, that dissolved the stone, that made the soldiers fall back unconscious. It was light that emerged from the tomb—a body of light.

The world body is in a tomb, but a light body is also in that tomb—and that is what we really are. This is a body of light, and all are welcome to come into that light. The one thing necessary for the light, or that is the light, is love. The Master’s commandments were so simple: “Love one another.” Simple! He said: “A new commandment I give unto you”—it was new because it had never really been done—“That ye love one another; as I have loved you, that ye also love one another.” In this beautiful body here tonight there is a very tangible love present.

The body at the time of Jesus had power, it had the means of this world. We might look at a chapter which deals with prosperity and money, substance that has been most misunderstood. Jesus did not say, “Now we will take a vow of poverty because money is bad.” Many years ago I read a book on yoga by a very fine man, an instructor, and he said that he had never found a more explicit or accurate expose or explanation of yoga than this passage in the sixth chapter of Matthew. I am going to read part of it:

“No man can serve two masters: for either he will hate the one, and love the other,” and so on. Judas and Jesus, there are the two: that which transcends and that which destroys itself. “Therefore I say unto you. Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?” I think this is the hardest thing for anybody to look at!

“Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?” Here it is: “Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment?… Yet I say unto you, That even Solomon in all his glory was not arrayed like one of” the lilies of the field.

“Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?… For your heavenly Father knoweth that ye have need of all these things.” He isn’t saying you don’t need these things. “Your heavenly Father knoweth” that living in this world you have need of all these things, but the difference is “your heavenly Father knoweth.” Heaven is within you; here is the heavenly Father. Is it the knowing of the spirit and the direction of the spirit, or is it “taking thought”? There is an emphasized difference here to me: “Take no thought.” Here is the action of the fallen mind of man taking thought—manipulation.

“But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” There used to be an expression in our ministry of an “added unto.” What is an “added unto”? A bonus of some kind? “You’ve been good; here’s an added unto.” Oh no! This is saying that this is the means for the spirit to bring into form all that is needed—and the heavenly Father might not think our needs are exactly the same as what we take thought of, either! This adding—in other words the forming, in this level of substance, of that which is invisible, in spirit—requires pneumaplasm. Money has been a substitute for pneumaplasm; therefore mankind’s world is destitute indeed, separated from the source. There is no connection, because pneumaplasm is the means of spirit finding form. If only this substitute is available, where is the real power and how can it manifest?

There is one more reference. We can go back in the life of Jesus and see how something might have happened which would have obviated the time of the crucifixion, and that is what occurred on the Mount of Transfiguration, when Jesus took Peter, James and John to a high mountain. In the Bible that always symbolizes the highest point of consciousness possible to those who were participating. Here is a very poignant passage, where the Master sought to extend what He had to those closest to Him, and they could have shared in the transfiguration which would have allowed the resurrection to occur through this, His larger body of disciples—and it was aborted. Then it had to happen in the only way it could happen. The Master had the experience of transfiguration; nothing could stop His personal experience. But this beautiful time with His disciples was spoiled. First there appeared, as it was put, Moses and Elias—the beginning evidence of something from another realm actually taking form. We don’t need to conjecture what it was. And Peter said, “Lord, it is good for us to be here.” Did you ever see a wonderful trend in a group of people beginning and have somebody say something that stupid?

“If thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.” Here was the spirit beginning to let something take form according to the design in heaven, and Peter couldn’t wait. He said, “Let’s make it in form here. We’ve got to have a form for this.” And it was the same for Judas—it had to be in form, in a form familiar in this world. There is a message in Revelation: “And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.” Peter wanted to build tabernacles or temples right away—the form. True change doesn’t come at that level. It comes from allowing the invisible, the spirit of the Lord, to have the willing, yielded substance—we have called it pneumaplasm—the substance of connection, the substance of love.

I feel that was a time when the whole course of events could have been different, but instead, the Master was left alone with His own transfiguration. His resurrection occurred, and it was in a “new sepulchre, wherein was never man yet laid.” Here was an experience man had never had since the fall—a new sepulchre, a new tomb. Today we are not in a tomb of death; we are in a tomb of life. The Master did it, but the whole purpose of this book is to show that a body of people must do it, and the Master showed the way. If we are His body and He had the victory, we know what we are about. And that body in the tomb is light. Love is the light in the tomb.

In this particular configuration of the body, we all know that power is moving. Love is the power. The word is simple: “Love one another.” It doesn’t matter what excuses we may have. Jesus had no exception in His forgiveness, and that is exactly why it worked. And what was going to hang on a tree was free to hang on a tree, but it allowed the transfiguration and the ascension of His body—and it is exactly the same today. We don’t judge what happened, but we know where we are now. We are here to allow a new outworking, that which is not of this world. Our kingdom is not of this world, and there is no attachment to the things of this world by taking thought, the manipulation of the mind, but simply to let the knowing of the Lord fill us, so that the wonders of His kingdom manifest through us. It is happening all over the world, and we don’t judge whether one is a millionaire, or a billionaire, or a hobo. Where is the love? That is all that matters. If we say, “Money is wrong,” it is the same as saying money is everything. Money isn’t! It is god in the world. It is seen as the creator, isn’t it? What can you buy without money?! But we let our complete dependence and our trust be in the Lord, the Creator, in the invisible which we know, which we feel—not through any substitute for that wonderful realm of connection. It is the real thing—genuine, absolute.

We all have experienced love as never before, and it is the answer.

The betrayal came from within, not from without. And that is our great responsibility. We are trusted by the Lord. He knows our shortcomings, whatever they are at the moment, or have been. But we know why we are here, and it has to do with the Mount of Transfiguration where all things may be transfigured. This is the work of the spirit. The vision is limited in the world to what is on one level. Do we really see that the invisible and that which is moving from the realm of the spirit is actually what is? Everything outside of that is in a cycle of self-destruction. Let it go. Praise the Lord.

© Emissaries of Divine Light