from

Let  The  King  of  Glory  Come  In

Lord Exeter  and  Alan Hammond

October 25, 1987   100 Mile House, B.C.

Alan Hammond — We heard this morning that we are alive for one purpose only, and that is to bring the King into this world again. Is there any conceivable purpose greater than this? Is there any greater honor? Is there any commission with greater potential for expressing the glory of life in human form? If anyone can think of one you should share it. What a commission!

It is apparent that the human consciousness, which is certainly the focus of the experience of life on this planet, has experienced hell, perhaps purgatory, because it has been oriented in the forms of earth. We are coming to know in our consciousness a little something of the reappearance of heaven—something beautiful, exciting, utterly delightful. How has this creative miracle been achieved? Because the spirit of the King has, one way and another, been reintroduced into our consciousnesses, and that spirit has been given greater space to govern. In our factual experience this is seen as governing thoughts and governing feelings. Although at first it doesn’t seem like the processes of love, eventually we come to know that it is. It is government with a rod of iron. “You shall not think these destructive thoughts about anything or anyone, and you shall not express out of destructive feeling.” And as that government is established in our consciousness, lo and behold, heaven appears all around us. The King comes and brings His government.

Satan, the human consciousness oriented in earthly form—we know, not only in our own experience but by observation—tries to govern through manipulation of form. This seems the sensible way to do things. There are problems in form all over the surface of this planet. One example which was cited was the financial crisis. But government is factually exercised from heaven, and the scenery in heaven and the shape of the crisis is very different from that vantage point. If we come back from these peripheral levels, these outer levels of manifestation, we begin to come into what to satan is a very insubstantial scene, a place where we begin to find ourselves handling not dollars and cents but anxiety and insecurity. So coming into the invisible levels of being, if we can consciously view what is there, we find that this is the shape and nature of the crisis in the invisible level of substance. And how shall we deal with the situation there?

Because the spirit of the King has put in an appearance in our consciousness, we now know that it is actually futile to wrestle with fear, greed, insecurity. But in the expression of the spirit of the King a substance is generated more precious than money, more powerful than any substance known by satan. How, when, where, shall we generate this substance? Well, wherever we are in the moment, doing whatever we are doing in the moment, doing it in the current of this glorious character. Substance is generated, the voids in these invisible levels in the human being are filled, and the spirit of the King creates the abundance of the experience of heaven. What a different place heaven is then. It is appearing not only in our individual experience, as the King’s government emerges, but collectively—an inner place of beauty and wonder and delight, where all these peripherally manifest problems are dealt with without wrestling with that outer scene at all. We know that this is the place from whence the government of the King originates on earth.

In heaven—this internal place which is appearing in our human consciousnesses—love angel for angel is also reappearing. As heaven is reconstituted in our consciousness, what a marvelous place of communion and creative action together appears. We are all still together. What about experiencing the union in heaven, where we are all together? What an opportunity for us to reintroduce into human consciousness the communion and cooperation known between angels. What an opportunity! It is absolutely ours. We can factually do this now, because it is within our scope of capability; this consciousness wouldn’t have thought of such capability a few years ago. But now we are able, for our consciousnesses are adequately aware of heaven and who is there—namely, all the angels. We can begin absolutely to be, angel to angel.

Lord Exeter —Is silence a discomfort or a delight? To angels incarnate on earth it surely is a delight! Insofar as the human identity is concerned, silence is usually a discomfort. To the extent that it is no longer a discomfort to us, in this setting for instance, there is some evidence of the presence of conscious angels, angels conscious in human form on earth. Once again it perhaps almost evokes a memory which might be articulated by the words, “I have not, for so long, seen and known you on earth,” this articulation relating to each other. Humanly speaking we have been aware of each other for varying lengths of time, and imagined on that basis that we knew each other. We may make such a supposition with respect to each other, but that is merely human nature to human nature. Human nature really knows nothing. It is cognizant of shadows. But as Lucifer is once again in heaven—he isn’t Lucifer anywhere else; anywhere else he is satan—as Lucifer comes again to heaven in oneself, then we begin to know each other in an entirely different way. Between angels there is trust.

In considering what has occurred in this Emissary ministry, over the years there has been a great multiplication of paper: reports of all kinds (not just in triplicate!), rather lengthy communications of all kinds committed to paper. Why is all this necessary? Or is it? If it is necessary it is because we cannot yet trust each other, for where there is trust each one does what he or she is here on earth to do, and it’s complete. We don’t need to be told by others that they have done what we know they have done. There is a tremendous flow of what is called information these days. In the human world this is of course very massive too. At Sunrise Ranch and in Glen Ivy I am usually assaulted by a forest of newspaper—it’s made from the forests. But we all find ourselves assaulted by a great deal more paper than this, simply because the angelic presence is not yet absolute; satan comes also among us.

Do you think the heavenly machine, if we can call it that, operates because of paper? Or even because of computers? Is the universe governed in this way? Do the other planets in the solar system have to be instructed in this fashion to stay in orbit? Obviously the universal government springs out of a different realm. It isn’t an external government. It isn’t a government of imposition. There is no great figure who pushes things around with his finger so that they stay in place. Yet everything stays in place, except in the affairs of human beings where it is deemed that force of some kind—mental, emotional and physical force—must be applied to keep things moving. This has been habitual for a long time. So the whole of our world is governed in this way by human effort, and it leads to disintegration. The true government is found emergent in heaven. If there is no one in heaven to receive what it is that is emerging, then the true government remains unknown on earth. Remember, heaven and earth are one.

There is a Psalm in which a statement is made along these lines: “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.” This relates to human beings, to this earth, this planet, and the government thereof. The human mind and heart in particular can well be described as gates and doors. This is the nature of their function, a far cry from the way human beings use mind and heart now. “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors.” Be present in heaven. And then the King of glory shall come in—to the earth.

But that state where mind and heart are available to the King of glory obviously is an absolute experience. It isn’t a ten percent experience. It isn’t a matter of providing a little crack in the door, and the gate slightly ajar, so that ten percent of the King can come in. Do you think He comes in on that basis? Factually, it’s all or nothing. We do receive encouragement along the way, and we experience various things which indicate an increased expression of spirit, but this is a far cry from what it is that is required. Is the earth just going to spring a leak so that a little of heaven can seep in? Well a little of heaven has been seeping in; otherwise there would not be any human experience on earth at all. But now we find ourselves in position to experience something absolute, where you cannot think, feel or do anything else but what is present and ready to come forth in heaven.

Uranda always used to say that comparisons are odious, and yet most of human experience is based in comparison: “This or that would be better or worse.” Even from the standpoint of those who have participated in this ministry there has been a certain amount of consideration as to whether it is more profitable to participate, or would it be more profitable not to? What’s the point of making any comparison? It is the basis upon which human nature functions, certainly: “Let’s see where we can get the best deal.” As angels we incarnated on earth to restore everything to the King. Individually we have, rightly, no life of our own. If we think we have, we will discover that it isn’t so, sooner or later. We will discover that such an attitude is theft. And the thief receives his just deserts. There is only one life; that’s the life of the King. There isn’t any other. We either accept that or we have no life. We are given a little period when we may have the opportunity of accepting or rejecting, but there isn’t any other life than the life of the King. That is something absolute.

It is necessary that our minds and our hearts should reach a point of absoluteness where they are incapable of doing anything else than what is required by reason of the life of the King. There is still a good deal of uncertainty in the minds and the hearts of some of those who have been associated with this ministry—double-mindedness, because if the life of the King is actually accepted, there is no question. One finds that one cannot help but do what one is doing. There is no alternative. It’s absolute! And when there is this absoluteness the King of glory can come in. But He is not really going to come in twenty percent. What would that be? We may have a little leeway; we certainly have had a little leeway, a lot of leeway over the years, when we were approaching the point of absoluteness. But one can go on approaching that point as long as a trickle of life remains, but never come to it. I can see no point to just approaching it. Why not come to it? And then there is something whole present. The King is whole. And reaching that point of absoluteness, it is such a relief. At last!

Wondering after the beast is a popular human pastime. “I wonder if it would be better if I did this, or if I went there?” If that is the basis of what you do, you’re in a bad way. We reach a point where we find that we cannot do anything other than what we are doing. There is an absoluteness to this. I have found over the years that one experiences a very great deal that one certainly would not have experienced on any other basis. At last there are those who come to a point of absoluteness: no more wondering. I have had many who have said, in words written or spoken, “Here am I,” perhaps “Here am I, send me”; but the person wasn’t there at all. There was nobody there! There was just a fantasy.

As the absoluteness comes, as mind and heart are willing to let themselves be lifted into heaven once again, then the gates and the doors open and the King of glory comes in. This spiritual body is the body of the King. It is equipped with all that is necessary for the King of glory to come in. There is a mind and a heart, there is even a physical form. Let it come together in absoluteness so that there is no other life for any individual than the life of the King through His body on earth. There have been many prayers, pleading for the coming of the Lord, the second coming presumably. But thus far there has been no adequate body on earth to let it happen. The true prayer is to accept the responsibility which each one has with respect to this one body. That is the prayer: to do it—not to beg someone else to do it. One only can do it for oneself. If one is letting it happen one has no time to fuss about what one imagines someone else should be doing or isn’t doing. I am very grateful for the fact that I have never done very much fussing about that. I well know that I cannot do what you must do. I can only do what I must do; and I seek to do this as consistently as may be, trusting that there will be those minds and hearts which awaken to the presence of the angel who is already in agreement with me in this matter. Awakening to that, there is no problem.

Here we are, all together to provide that essential facility for the King of glory, to let Him come in. This is rightly all we know. We cannot indulge ourselves anymore in these ridiculous human fantasies, but be present together in love, in heaven—same thing, isn’t it?—unjudging, but absolute. And the King of glory comes in.

© Emissaries of Divine Light

The Body Of The Son Lives

The  Body  of  the  Son  Lives!

Martin Exeter  July 31, 1983  am

Death has not been a stranger to us, in the field of observation at least. From the human standpoint I suppose it might be said that nobody really knows what it is until they have the experience, as with anything else. However, this is only one side of the coin, because the one who is incarnate, the one whom we are learning to realize is the truth of what we are, individually speaking, has certainly had the opportunity of incarnation on earth over the ages, and therefore the opportunity through the particular physical form to experience what death is. From that standpoint, then, we already know. It is not something fresh with which we must become acquainted. Let's look at it from that standpoint then. I recall a statement that was made in one of Paul's epistles, I Corinthians, Chapter 15, verse 55. It's a rhetorical question: “O death, where is thy sting? O grave, where is thy victory?”

Death is an individual phenomenon. We have come to a greater understanding of what occurs, and consequently—even though it may be somewhat theoretical yet—it is not seen as being any great big deal. Humanly speaking we have, without knowing it as a general rule, experienced death many times. Where is that baby that you were? Dead and buried, I trust! And so we might follow it down through the years. But we are here right now, alive, in spite of all the deaths that have occurred. So we do know something about it, humanly speaking, and I don't think anyone would make a great deal of it. Probably a person was quite happy to move out of childhood into adolescence, and out of adolescence into adulthood—no big deal. Some people are inclined to make it a big deal, but it is the natural unfolding process, isn't it? But the death of the physical form in its final occurrence is looked upon usually as rather a big deal.

It is an individual matter. I wouldn't venture to guess how many individuals have experienced it thus far, but plenty. We see this individual matter really as a blessing; it would be terrible if the world was filled with decrepit human bodies still slightly alive. We are aware of the reason why death as we now know it came into the experience of humanity. It isn't the true process for Man, made in the image and likeness of God. I don't think God dies periodically. It is an individual phenomenon consequent upon not only a failure somewhere back along the way on the part of the human beings that then lived, but a failure of every generation since. Of course we have a background of precedent now, which presumably gives us good justification for dying, and everybody claims that justification—and does it sooner or later.

We might also recognize that mankind as such, collectively, still lives. Yet the state in which mankind now exists is the same state in which the individuals that compose that body exist. Mankind must die, just as it has been the fact for every individual who has lived since this state has been known. The eating of the forbidden fruit is fatal, in spite of the idea which still percolates in human consciousness that, “Ye shall not surely die”—there must be some way we can find not to do it. But the fact of the matter is, there ain't no way! So logically it may easily be seen that mankind must die. Individuals over the ages have been proving that this was inevitable, generation after generation. And it applies, then, to all collectively, because mankind's existence is in this same condition, this same state of eating of the fruit of the tree of the knowledge of good and evil. It is presumed these days that we have a lot more knowledge, so that we are in better position to determine what is good and what is evil.

Knowledge has become a substitute, of course, for the spirit of God, a substitute produced by human beings in this fatal condition. And it preserves the fatal condition, individually and collectively. But the axe must fall for mankind somewhere along the road. We can see these days how it easily might, but it hasn't happened collectively yet. But we may be sure it will. Is this a fatalistic approach? “What about God? Isn't He going to do His magic trick and save the human race?” Well He has certainly set up the scenario by which salvation is possible, but salvation is impossible as long as the forbidden fruit is being eaten. As long as there is judgment, blame, condemnation, criticism, justified and maintained in the body of mankind, there is no hope for the body of mankind, there is no hope for the individual. Because this has been done the example has been provided, generation after generation, of people dying.

How is this salvation made possible? Do you suppose that the whole of the collective body of mankind is suddenly going to come to its senses and stop this silly business of eating of the forbidden fruit? I think there would be an inclination to say that that is totally out of the question. But we ourselves, strangely enough—and some may question why us—have come to the awareness of what it is that makes sure of the elimination of the human race on earth. We may see it, to start with, in personal terms. We may recognize it as having continuously been the fact in individual human experience for as long as human memory goes back—which isn't very far, by the way. But there is something available—a body which lives. This is not the body of mankind certainly, because that is condemned, isn't it? It's been eating of the forbidden fruit—death sooner or later! But there is a body which could be called the body of the Son of God.

There was indeed One, who landed up in the tomb. That is supposed to be a fatal condition, but that body did not remain in the tomb. It came forth into the Garden, where the tomb was located. Here is symbolic representation of something; but it was not only symbolic, it was factual. At that point, certainly, the body of mankind did not come forth from the tomb, the tomb being the dwelling place of the human race. Perhaps that might be thought of as the earth. It was not really the earth; it is what human beings have made of it in their own consciousness, in their own attitudes, in their own attitudes of judgment, criticism and blame particularly. This has produced what is reflected back to everyone and therefore seems to provide justification for more blame, judgment and criticism. And so the vicious circle goes around and around until it's through. But there was this One who has been identified as the Son of God.

The world certainly is a tomb, the world in which human beings exist. There is no awareness of why they exist, what they are doing here. There is a coma state, isn't there, a state of unconsciousness, unconscious of the truth. And that is the tomb condition, which ends in death. Seeing that everybody got caught in that condition, it is most important that a way should be opened out of it. And this was doneby the One called Jesus. He was in the tomb state, the coma state, in darkness—as all human beings are—with stone walls all around apparently; no way of getting out. Death is sure. But wonder of wonders, this particular form came forth from the tomb, came forth into the Garden on earth.

The conditions that we find in the world now, and as they have been over the ages, have been such that they enabled the continued presence of mankind. Nobody can deny that, can they? We are all here. There may have been awful cataclysmic events and everything else back along the way, but there was survival. Survival has been possible under the conditions in which we find ourselves now—all this for man's sake—not to punish him but to provide a setting in which he could survive collectively. It has been proven out that he could not survive individually, but he can survive collectively, up to this point at least. So something had to be done to make possible the emergence of a collective body of human beings out of the body of humanity, which was capable of surviving in conditions as they now are but would restore the conditions which prevailed for Man, made in the image and likeness of God, in the first instance. I am not saying they should be exactly the same conditions, but the same factors would have to be present. Man the way he is now could not survive in those conditions. For his sake conditions are the way they are, so that the life of mankind might continue up till this present time. That is as far as it has gone. I am certainly not here to predict what is going to happen tomorrow, but we can accept responsibility at this present time.

There is another body, called the body of the Son of God. There was that body that came out of the tomb state—the tomb state which is the present state of mankind, the state in which mankind's existence could continue—out of that state into the state describable as a Garden. Here the matter comes to point in the body of the Son of God, not in the body of mankind. The body of mankind eats of the forbidden fruit and passes away, for sure. The body of the Son of God is the body of the Son of God because those who compose that body have ceased eating of the forbidden fruit. That is the distinction. No more judgment, no more criticism, no more seizing upon justifications for it. Praise the Lord we have had the opportunity to begin to see these things. The vast majority of people on the face of the earth have never seen them. Should we expect, then, that they do something about it? No, it is up to us presumably. So there is the necessity of allowing this body, which was initiated quite a while back by one person—one cell, so to speak—to expand, grow, mature into a functional body. One cell certainly was not enough. It was simply the starting point for the body.

But the body of the Son of God starts off in the tomb with everybody else, and without concern individually for some sort of anticipated personal resurrection; in other words, without any more self-centeredness. The individuals who compose this body assume responsibility for letting the body grow. It is this body of the Son of God that experiences what was called the resurrection. If the individuals who are letting themselves be associated with the forming of this body assume that this means that they personally are going to be resurrected they are back in the old state of judging, aren't they? Even when it comes to the formation of the body of the Son of God this attitude is taken too: “This is going to be good for me,” when all that is really of concern is that there should be the body of the Son of God. Whether it happens to include one's own particular cell or not all the way through is beside the point, as long as the body is present. So there is a cessation of judgment, rightly, and of self-centeredness. It is this body of the Son of God that experiences the resurrection. Obviously some individuals experience it with the body; there wouldn't be any body if there weren't any individuals. But who is to say which ones? Let's not pat ourselves on the back and say, “Ha! I've got it made; I've been an Emissary for years.” Well other people have been other things for years too. The question is as to what is right, what is fitting, what is necessary, for the growth, the purification, of the composition of the body, for the body's sake.

Mankind is condemned to death. There are two ways for mankind to pass away. One is to blow itself up, or whatever other method may be suitable at the time. Or all the cells that compose that body could move over into the body of the Son of God. We may be inclined to feel, to sense a little, that not everybody will do that. However, let's not judge! Certainly let's not judge, individually speaking, this cell or that cell, this human being or that one. So the way is open for mankind to pass away in easy fashion, or to go out in—I wouldn't say a blaze of glory; a nuclear holocaust, maybe. That's quite a blaze.

What is it that has stopped the body of the Son of God from forming and ultimately from coming forth from the tomb? There has been a rather solid rock over the mouth of the tomb. From inside it all looks the same—rock all around, overhead and down below. No way out. We have all heard of the flaming sword which was put in place when mankind removed itself from the Garden—a flaming sword which says, in effect, thus far and no further. It is interesting that this flaming sword has come out into form on earth in these days as nuclear armaments, to which a lot of people object. But a lot of people—all of them in fact—produced them in the first place. As is customary, of course, somebody else is blamed for it. But one did it all by oneself. One is concerned to allow the body of the Son of God to be a reality on earth because one plays one's essential part in it. One cannot play one's essential part as long as one is accusing and judging and blaming and all the rest. So we stand back from that and allow our understanding to expand, so that perhaps we may see this nuclear threat in terms of the flaming sword. It is saying to mankind, “Thus far and no further.” It is in the process of stopping human beings in their tracks; they cannot go on the way they have been going, because it is absolutely sure that the flaming sword will come into action. That is one way of looking at the flaming sword, because it does say to everybody, “Thus far and no further; you cannot get into heaven, into the Garden, this way. It is impossible. You cannot have heaven on earth this way, because factually it will become a tomb. And it will prove out, if you keep going in that way, that that is all it is—a tomb.” So these things are being made plain to those who are awakening to see the truth of the matter.

There is another way of looking at this flaming sword too—a more heavenly way of looking at it. Day by day you can look up—you can see the sun up there. At least you think you do! You see the disk. What is the sun? Oh there is a certain amount of scientific explanation as to what is behind the disk, the temperature and all the rest, the nuclear fusion and whatever it is that is supposed to be going on in the sun. It is all speculation; it does not really penetrate to the truth at all. Why? Because the flaming sword is there. You cannot get past that appearance; you cannot penetrate into the sun. Anybody knows that if you penetrate into the sun your physical form would instantly be burned to a cinder. So it is reasonable to stay out here on the planet. There is something of which we have become aware, and have identified it as the body of the Son of God, which lives. It is our concern to provide the flesh material of this body so that it may be the body of the Son of God.

Do you remember these words? “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.” This is a truth that most people have never acknowledged: “Without me ye can do nothing.” Outside of the body of the Son of God ye can do nothing. And nothing is the end result of anything that you try to do. Nothing has something to do with death as human beings know it. The truth has been available to everyone for a long, long time, but human beings in general, ourselves included, have been inclined to think that we know better, that we can condemn and judge and dislike and all the rest of it with impunity. Well it is not a matter of evading punishment but, from our standpoint, a matter of letting the body of the Son of God take form because there is yielded flesh, yielded to the truth instead of the tomb state. It is a stinking state, rotting flesh; yet we have become so accustomed to the stench that we don't even smell it anymore. We are beginning to awaken to the sweet aroma of living flesh. The decay becomes obvious and is certainly seen as not rightly being the experience of mankind.

So there is the matter in the tomb of rising up, on the one hand. But we see this in two ways, to start with at least: rising up in heart and in mind, this on the one hand, and the spirit descending on the other. You may recall something of an occasion when the Master was being baptized, according to the story, by John the Baptist. The heavens opened and the spirit of God descended as a dove, as it was put: something rising up, something descending, and meeting. That is the place of fusion, fusion in the fire, the consciousness once again of the oneness of heaven and earth to be experienced by Man—not by man, or mankind as it presently is, because such an experience would eliminate mankind, maybe by nuclear weapons. But here there is a place of fusion, and that place is at the place where the flaming sword is. Now, it might be said the veil is thinning. But what is really happening? There is a rising up into it of that composition of human beings which is capable of withstanding the increased heat. There is a gradual purification which must happen, the casting out of what does not belong, because what does not belong cannot rise up into union with the spirit of the living God. So it must be shed along the way. And we need to see what it is that needs to be shed, so that we do not inadvertently hang on to those things which prevent us from rising up. So there are many things that need to be relinquished. And as there is a rising up we find ourselves coming into the fire—we come under fire, under pressure. Let go! If you don't you will perish, in the human sense.

So there is a rising up, and there is the spirit descending. This is the baptism by fire, isn't it? The spirit was described as a dove, which I suppose relates to peace—certainly there is no belligerence involved—the still, tranquil state which is already present in spirit but hasn't been present in form. But individually speaking, our forms are being raised up toward that point of fusion. The intent is that there should be a living body remain on earth, the body of the Son of God, and that's all.

© emissaries of divine light

Enter  The  Garden

Don  Hynes

I come to the morning

with the red glow of the sun,

pale light of the quarter moon,

blue heaven in full arc.

Glorious as the horizon,

deep as forest root,

rushing like a cataract

with original water,

I give my name to the sky,

my blessing to the earth,

love to my inheritance.

My daughters are women

my grandson a man,

my wife a rainbow.

Glory be to the Father,

the Sun and the Holy Spirit

that the Mother be safe,

Her fecundity eternal.

Angels roll back the stone

as I cast off the shroud

and leave the tomb.

Today I enter the garden.

Behold This Is The Law Of The House

Behold,  This  Is  The  Law  Of  The  House

Martin Cecil   August 7, 1980   Assembly

We are a small company in a large space; however this gives us special opportunity to share something in the field of government particularly. I would like to read some verses from Ezekiel, Chapter forty-three.

“Afterward he brought me to the gate, even the gate that looketh toward the east: And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. And it was according to the appearance of the vision...

“And the glory of the Lord came into the house by the way of the gate whose prospect is toward the east. So the spirit took me up, and brought me into the inner court; and behold, the glory of the Lord filled the house.”

The house of the Lord is here present in the flesh by reason of all of you who are gathered here within the house of the Lord of material substance. Because we have conscious understanding with spiritual perspective we are in position to assume our spiritual responsibility in this setting, the setting of the house of the Lord. After what has gone before, we have been brought to the gate, even the gate that looketh toward the east. For you, particularly in this setting now, I am that gate. You are looking toward the east. I am the gate for you in a particular sense in this Assembly. I'm a gate for others also. But we have this special setting at the moment, at the very core of the Lord's ministry on earth. We are all present playing our respective roles—you as the house of the Lord and I as the gate, the gate which from your standpoint looketh toward the east, looketh toward what is coming—in this instance, what is coming through my words. What is of the spirit of God comes out of the east, comes out of the future or out of heaven, to take form now, to be translated more fully because all of you are present, and to shine round about.

How beautiful are the ways of the Lord, how simple, how easy. What is needful to make the right translation is always available if there is a willingness to let it be sufficiently resilient to do what is necessary. Because of the extent of the resiliency of all who are gathered here in this setting now, looking toward the east, in this moment, I am the door toward which you look, through which what comes out of the east, out of the future, down from God out of heaven, may take its initial form.

You are aware that both in this setting now and in a larger sense, I am that door. I didn’t choose to be that door, but was chosen to be that door. All I have done is to agree with the choice. The same is true of all of you. You didn’t choose to be here, but you were willing to agree with the choice. “Ye have not chosen me, but I have chosen you,” were the words of the One whom we love and serve, and we are here on earth to minister in His name.

This house within a house is holy. It is an initial form of the immovable mass, from which the irresistible force proceeds. In this holy setting we may together have a very vivid awareness of the immense spiritual responsibility that is ours in this moment. Our very geographical position in the midst of this Dome is surely evidence to us of the authority which we are here to carry. We surely know that it is not a little thing. Relative to what’s going on in the universe as a whole it isn't much—but in the eyes of the Lord, relative to this aspect of His creation, it is a large thing, and it is large to us. Our awareness of that largeness impresses us with a sense of holiness. So we are together in this holy setting, a house within a house, and the gate opens toward the east, and what is present, ready to emerge out of the heaven, has opportunity to so emerge because we provide that opportunity. Obviously there would be no such opportunity if I wasn't here and if you weren't here. It requires each of us in our particular roles of responsibility to be in position to let the creative action of God be a reality now in this moment. A consciousness of the sacredness of what is here present now sustains a sense of deep humility, in the recognition that we are in this particular place at this particular time, in this particular configuration of people not on the basis of our own choosing and yet it is our own choice. We have been put here, we have been put together, for a reason, and our unified consciousness becomes increasingly aware of that reason.

“And, behold, the glory of the God of Israel came from the way of the east”—the glory of life, the glory of the living God, not merely of a concept of glory, or of life, or of God, but the reality of the experience which naturally comes through the gate, out of the heaven, to be translated into expression as the sound of many waters, because of all of you particularly—“and his voice was like a noise of many waters: and the earth shined with his glory.”

We may have a sense of the shining now in this moment, in our own experience. As His voice sounds with the sound of many waters, that shining brightens the whole earth. There is indeed deep darkness upon the face of the earth, a need for brightening. Gloom and doom are much apparent in the awareness of people everywhere. Some may occupy themselves with their human affairs, blotting out that sound as far as possible. But if there is a pause in the frenetic activity, anyone will become aware of the doom and the gloom. The world cries out for a brightening, a genuine light, a genuine sensing of a genuine glory. This is part of our spiritual responsibility, in our genuineness, that there may be that glory and it may be sensed by those who are close enough to us to sense it—not close enough physically necessarily, but close enough vibrationally, close enough in the openness of their hearts. A sense of brightening—this provides a beginning consciousness of the fact that there must be somehow a point of genuine orientation.

Yesterday in our session, what the Lord built on the rock foundation was of such strength, such permanence, that the gates of hell could not prevail against it. It’s interesting that the plural is used here—gates. There are many gates toward which human beings look, as a rule with their backs to the east. Those gates all lead into the past and what is received through those gates comes out of the past. And this is the basis for human function on earth. The gates of hell prevail. There are many such gates when we are polarized in the past, polarized in earthly heredity. And we find coming to us through those gates influences of all kinds, which are inclined to take control in human living. We are aware of these things and we have turned to see the Voice, turned toward the east, where there is only one gate. That gate, that one gate, may be found to have various aspects to it. I recall that there were supposed to be twelve gates into the holy city, but every gate was of a pearl, one pearl; there weren't a variety. Fundamentally all the gates, in this sense, are the same; just one gate. And what a person may see as the gate is not always the same. It could be said that you all rightly share in this one gate, so that what others see in you is the gate, the same pearl, the same pearl without price. You can’t buy yourself into the kingdom of heaven or out of purgatory. One gate within this setting now—in this particular configuration, we have representation of what is needful for the whole earth.

My Voice, because of you, becomes the voice of many waters—then that is the sounding of the Tone on earth in expanded, differentiated, magnified expression. Sharing in this, in this moment, the glory of the Lord may fill the house where we are sitting, the house of flesh and the house of material substance beyond the flesh—the holy place. But the bounds of the holy place do not prevent the glory of the Lord from shining forth. It may prevent the defilement of the world from coming in. We have a responsibility in this regard, because if the defilement of the world cannot come into us, and we are responsible here in this setting, it cannot come into this Chapel either. When there is the immovable mass, the gates of hell do not prevail. What would come in through those gates cannot get in.

But the gates are handy also, because something can get out—the glory of the Lord, the glory of the Lord’s rebuke and reproof—rebuke to the self-centeredness prevalent in the world and reproof to all who remain subject to that self-centeredness. There is reproof offered when the glory of the Lord fills the house and shines round about. Nothing can enter in that defiles or works abomination or makes a lie—so that the glory of the Lord shines round about. We are responsible for that glory. It is the glory of life, our own life individually speaking and together. It offers rebuke and reproof, rebuke to what comes to us personally as individuals to be rebuked, and reproof is offered to the world because individually we have offered rebuke in our own circumstances and experiences. Then there is reproof that shines round about.

There are various aspects to reproof: of sin, of righteousness and of judgment. We bring the immovable mass, which provides the opportunity for right polarity to all. The wrong polarity, which is the state in the world of human beings now, is thereby reproved, because the right polarity is on hand. And of righteousness because in the glory of the Lord shining round about, life is revealed. What life is, is revealed. The truth of life is revealed. That is righteousness—the genuine article rather than the phony self-righteousness of human beings. And of judgment, because the dominion, the government, of God is present. There are many governments provided out of the gates of hell. We may let those gates be used to extend the government of God, the government of God relative to the governments of the world. This has effect both from the standpoint of such resistance as there may be to it by reason of those who are strongly polarized in the self-centered state, but also a yielding by reason of those who are sufficiently resilient and open to allow that polarity to begin to change. And that changes because of the reproof that is offered. So there are those who are uplifted and there are those who are cast down. The evidence of these things appears in the world, but we stand as the gate of the east, steadfast and strong.

“So the spirit took me up, and brought me into the inner court;

and, behold, the glory of the Lord filled the house.

This is the law of the house;

Upon the top of the mountain the whole limit thereof round about shall be most holy.

Behold, this is the law of the house.”

This house in which we now sit is set upon an hill. There is a beautiful evidence of life symbolized by the green that surrounds, and which is plainly delineating a hill with the Chapel upon it. Here is a true symbol, and it is all holy. This symbol is first of all a symbol of this Assembly now in this instance, those of us who are here present in the house within a house. The larger house is holy because the house within the house is holy. And that of course is the responsibility of each one. “This is the law of the house; upon the top of the mountain the whole limit thereof round about shall be most holy.” We may see this in terms of the symbol itself. To us, in our awareness of the truth of the matter, it is most holy. It is only known to be this because of the house within the house. The house within the house is larger than this Assembly, but this Assembly certainly brings the house within a house to focus within a house. And there is the gate toward which you looked in the east, and there is what is brought, by reason of that gate and by reason of its magnification, as the expression of many waters by all of you. We share this experience now in this hour, seeing beyond the forms of it to the reality of it, to the spiritual beauty which is in the heaven. Obviously none of this could possibly be known or experienced if it wasn't for what is present in form; but what is known and experienced is far more than the form.

Holy, holy, holy, Lord God Almighty. Let all the earth keep silence before Thee. Let all mankind render to God the things that are His. Let all the tithes be brought into the storehouse, the tithes of love, of reverence, of awe, of substance at every level. Holy, holy, holy, Lord God Almighty. The irresistible force, the creative power of the Christ, transforms and transmutes under His Hand, by reason of His House restored on earth, within which the glory of His Presence is known and from whence His Glory shines round about.

© Emissaries of Divine Light

Be Still And Know That I Am Present

Be  Still  And  Know  That  I  Am  Present  

Martin Exeter  August 16, 1987  p.m.

Be still, and know that I am present, heretofore obscured behind the veil of human self-preoccupation. We are, I am sure with many others, increasingly aware of what might well be called an approaching cataclysm in the realm of form. The full impact of this has not yet come. But it is coming, and there are many who are already affected by it. There are those, of course, who continue to go about their daily affairs in much the same way as they have always done. Yet behind everything there is this increasing sense of doom. We understand this. We are no stranger to it in our own experience. But we are aware of another drumbeat. This new drumbeat may seem to be faint to start with, but the reverberation of it increases as we are willing to move with it. There are many, many people who do not know how to move with it, even if they discern it a little. We have come on earth in such a way, through all the vicissitudes of our lives, to the point of awareness, so that this impending cataclysm ceases to be cause for fear. “Fear not” has been an instruction that has been repeated in the scriptures of many peoples. Fear not. Let not your heart be troubled. Be still, and know that I am present, not merely present in the form of somebody else but present in this form, for each one. Be still, and know that I am present. Fear not. Let the heart be untroubled.

We have many things to do day by day, which we need to do well. We need to be trustworthy in this sense, but we are well aware that this is quite superficial. It is something that needs to be done in the world the way it is and in our association with others the way they are, but always there is a transcendent awareness that there is something much larger occurring by reason of one’s own presence on earth, simply because I am present. In the human sense we do not really need to know all the ramifications that this fact engenders. What is engendered, of which we naturally become aware, is the power and the control which is present simply because I am present. We learn never to deny that. We deny it when we become fearful. Whenever we become fearful we deny the One I am and we start to sink. And that engenders more fear. It has been the custom of human beings down through the ages in such circumstances to call upon the name of the Lord. Generally speaking, human beings have functioned in their self-preoccupation on this basis, that if things got too bad they could always call upon the name of the Lord: “Help me, lest I perish.”

I am present. Let not your heart be troubled. Ye believe in God, in that great creative power that is back of all things; believe also in the One I am. Receive that; accept that. Fear not. So we begin to find this place of stillness. It is a place of safety. It isn’t a place to escape to. It is a place where we already are. It is necessary to acknowledge the fact, that we may know that I am present in that place. And as we abide in this sanctuary [https://greatcosmicstory.blogspot.com/2016/07/the-martin-cecil-july-12-1987-we-are.html] where we belong, where the reality of our being is already, no longer so obscured by human self-preoccupation, then fear begins to dissolve. The fear has been the fear of the dissolution of this self so humanly preoccupied. But that is what needs to happen, that it should be dissolved. All human problems would be dissolved instantly if this human character on the face of the earth was dissolved. Problems, difficulties, turmoil—all this would simply vanish, because it only exists because it is maintained in human consciousness.

We have a purpose. We are here present because of that; and we still have an excuse for being present, to the extent that we have recognized the purpose—not only recognized it but accepted the responsibility of it. Then we stand where we belong, in this generation of vibrational substance by which the Ark may be built. For some time it has been a-building. Nobody is aware of what the blueprints are. The trouble has been that those who have been associated with the building of this Ark have tended to imagine that they knew how it should be, and they have looked around and said, “Well it shouldn’t be that way.” Generally speaking they are much more able to see how it shouldn’t be than how it should be. Obviously we can’t see how it should be until it is as it should be. Then, there it is. There is a design. There is the power by which this design works when we stop interfering with it. We have sensed this, I’m sure.

There is indeed a much greater willingness in these days on the part of many of those who have been participating in the generation of the necessary substance for the building of the Ark, a much greater awareness that it works and that we do not have to manipulate it. We do not have to manipulate each other, or try to make anything be because we think it ought to be that way. We’re much more willing to let things be the way they are. That is the course of intelligence. Let things be the way they are. Release them from our grasp so that they may move in their natural, creative rhythms. They will move to this new drumbeat. Everything is moving to that drumbeat, except within the range where human beings are and can exert an influence to keep it from moving with the drumbeat. It has always been assumed that it is a very difficult business to participate in the creative process. The difficult business is to prevent oneself from participating in the creative process. And human beings, generally, have become expert at resisting the movement of the creative process, at blotting out the drumbeat, because they have established in their own consciousness other drumbeats that have been habitually followed.

We are all aware of how seemingly strong the human habit is. There is only one way by which the human habit can be dissolved, whatever it is—and it isn’t just one habit, is it? It is the whole mass. The only way this can be dissolved is by the power of Love, because there is Love Supreme to move with the Creative Drumbeat, because there is Love for the One I am, whose drumbeat it is. Love is the power by which creation occurs. We have all had experience of other spirits as we’ve come along the way, spirits other than Love—and we have accommodated them. Usually we accommodate destructive spirits simply because we can rationalize to ourselves that we are justified in doing it. We’ve been accustomed to justifying ourselves and accommodating such spirits in ourselves.

We surely come to the point where once again we may be willing to be still. Be still, and know that I am present. If I am present my spirit is present, the quality of my spirit is present, and this permits me to generate substance. Because I am present here in a flesh body the substance is generated by reason of this for the fuller accommodation of my spirit. It is the radiance of spirit that engenders the generation of the substance for the increased radiance of spirit. That is very satisfactory. It is compound interest, isn’t it? And with compound interest there is a great expansion of this substance, which is the substance of the Ark—the Vibrational Ark. It is substance capable of accommodating the spirit of the One I am. And to the extent that there is that substance, we begin to know the One I am.

This has been happening, hasn’t it? We all have some awareness in this regard already. Isn’t that a marvelous thing? Shouldn’t it be a gala occasion because there is this consciousness of the new drumbeat, and of the glory that is consequent because of what has been happening? We’ve been so accustomed to giving weight and meaning to all the meaningless things in the human sense that it seems a little difficult for people sometimes to really appreciate what it is that is putting in an appearance. Looking back to the time of the story of Jesus Christ—there really was the Son of God. Here was a marvelous thing: Divine Incarnation, and the revelation of something of great beauty and power. It is easy to look back two thousand years, but to recognize what is present now, that is the trick. It obviously wasn’t recognized back there two thousand years ago when that was now; likewise no one is inclined to recognize the truth in this now, or the glory of the truth now, the wonder of it, the marvelous nature of it. When we begin to do that, then there is an intensification of Love, an intensification of Love that means something, not love of some imagined figure back two thousand years ago but Love of the One I am now.

So there is the increased generation of the substance of the Ark. It is vibrational substance. The Ark, the Body of the One I am, is generated out of flesh. We all have to be present on earth, and we can’t be that without having the flesh along.  It  is  generated  out  of  the flesh, but  His  Body  is  a  Spiritual Body.  The  Body  of  the  One  I  am  is  a  Spiritual  Body.  It  is  spiritual  substance—it  is  the  Vibrational  Ark. [https://greatcosmicstory.blogspot.com/2017/09/from-martin-exeter-16-1987-individually.html] As this generation takes place it is not separate from the flesh. It only has been engendered by reason of the flesh, and by reason of a willingness of whatever degree to let it occur, so that we’re not so bound and determined anymore to have our own way. Let it be the way of the One I am, just that, without any personal overtones arrived at out of this peculiar human self that has been so prominent in my experience heretofore.

Be still, and know that I am present. As we do that collectively, then we find that we are with one accord in one place. There is no struggle to agree. If you find difficulty in agreeing with others it is obvious that there has not yet been generated sufficient spiritual substance so that you might be in that one place which does not require any effort whatsoever, on the part of anyone, to agree. The first concern: Thou shalt love the One I am. Then there may be a coming all together with one accord into one place. That’s fine, but let’s stay there, going no more forth. Be still. Fear not—be still. There is no need to be defensive or to try to erect protection around oneself. That would never be effective anyway. Be still, and know that I am present. Knowing that, all of us together, we are immediately with one accord in one place. Immediately the One I am is in His temple. It is said that way in the Book of Malachi, about the Lord coming suddenly into His Temple. Of course, He is there already, but the fact that He is there already is suddenly revealed when all concerned are sufficiently still to know that I am present.

Finally we come to the point where we may be still, with untroubled heart, and consequently know that I am present. There is the Ark composed of spiritual substance. There is some flesh tagging along as well. That’s fine, but the important aspect of the matter is the spiritual substance. That is where we know our identity. That is where we know the truth. And so, knowing that truth, we are free to move easily to this new drumbeat, which might be described as the Heartbeat of this Spiritual Body, a spiritual body that at the moment is revealed in the form of flesh. We are content with that, and we abide in that Spiritual Body, in the Ark, which remains unaffected by such cataclysm as may occur—unaffected in the sense that it is not threatened by it. Obviously there is what is required in the way of handling the situation. If the situation is a cataclysmic situation then there is something to be handled from the standpoint of this Spiritual Body, but the Spiritual Body is not threatened by what happens in this cataclysmic sense in the realm of form. If there is some notion that one can somehow escape into this Spiritual Body and be safe, it doesn’t work. There is no way to do it. Only by letting the substance be generated to accommodate the One I am can we be useful in this impending cataclysm. Cataclysm, from the human standpoint, would be looked upon as disaster, but it isn’t at all. It is what needs to happen and, provided there is this focus of the Spirit of the Living God present on earth, all is well. It has been termed “a joy unspeakable and full of glory,” but I don’t think it should stay unspeakable! Let there be the expression, the radiation. The radiation goes forth, but we don’t.

Vibrational  Intensification

YouTube Audio

Martin Exeter  August 24, 1987  Central Council

Who is aware of a vibrational intensification which occurred a little while ago, particularly when Richard was speaking? There is something available to be sensed, perhaps, here. It is vital that one should be aware of what is happening vibrationally. We tend to have our awareness, as we well know, filled with forms. Vibrational impacts that come are usually based in uncontrolled emotion; then we feel something intense. But in a controlled atmosphere such as we have here, and in the building that has been taking place in this vibrational sense, we need to have very keen awareness of this so that we don’t discount it.

We can use words to convey something as it relates to the vibrational state, but it is the vibrational state itself that is of vital concern. Again we come back to the awareness that we’ve had, presumably, for a long time, that, as it has been put, this is a vibrational ministry. Well, if it is, we need to know what’s going on then. And most of the things that people think are going on relate to form rather than to vibration. But our concern is to abide in the Ark, and the Ark is a Vibrational Ark. We need to be aware of what it is that is happening in that way.

I don’t think Richard was talking particularly about things out of the past. Perhaps there’s a tendency to relate Richard to his undertaking of this particular book he’s writing, which relates to matters out of the past. But he’s writing it for a purpose which is not particularly related to the past; it relates to the present. And he brought to focus an intensity of spirit that shouldn’t be denied.

How capable are we of receiving intensification of spirit? Some have described that as fire falling from heaven. It is this that is of supreme importance, isn’t it? The prophets of Baal of old were very active and very busy trying to produce something. Nothing happened; there was no answer, no one took any notice. This is the human state. We say there is no answer. Not everybody has recognized yet that there is no answer, that the god isn’t answering, Baal is not providing anything. But we are responsible for letting the answer be experienced, and I suppose the vital word here is experienced. And if it happens to begin to be experienced so that we sense an intensification, let’s pay attention to it so that we don’t get side-tracked by something else. I was delighted in what happened when Richard allowed this focus to appear, and I certainly was moved by this. Were we not all moved by this? Or didn’t we take note of it? Were we not sufficiently alert to sense what was happening and what was available to come to focus, to be received into expression and radiation?

We talk about apocalypse. Apocalypse merely means the passing of the first heaven and the first earth. That’s all it means—that all that has composed what I suppose would be referred to as civilization dissolves. That’s apocalypse. How it dissolves is unimportant. That it dissolves is important; it is important to us, presumably. However, it is very important, insofar as we are concerned, that this should have dissolved in us, so that we are open and free and capable of receiving the fire falling from heaven.

There is speculation about what the cataclysm is, what might be. Perhaps it might be well to note that in the statement that is made in the twenty-fourth chapter of Matthew, something was said about wars and rumors of wars, but the end isn’t yet. This conceivably might indicate that it isn’t war that is evidence of the end. People have been looking with trepidation toward nuclear war. That has receded a little in consciousness, although there are many so-called peace groups who are much concerned about the matter. But as we well know, that’s only one small part of the massive threat that there is to continued existence on earth. We are not looking for descriptions in form of what is referred to as cataclysm. Maybe it’s not a cataclysm, in the usual human definition of the word. Maybe it’s just apocalypse. That’s very simple: the passing of the first heaven and the first earth, that’s all. Let’s let it pass. To let it pass we must surely be identified with what it is that makes it possible for it to pass. I suppose it might be said that there have been many opportunities in times past for it to pass. It nearly passed in the time of the Deluge—not quite. And that not quite was important too, because it was indication of the fact that when the passing actually occurs, there would be a focus of the reality that remains. Evidently there wasn’t adequate reality insofar as what was represented by Noah and his family were concerned. It was Noah who provided the point of focus—his family evidently did not share that with him, and so the whole thing started over again.

But now we come to apocalypse, which is the passing of the first heaven and the first earth—no more, no repeat. I am reminded of some words that you may recall, words of Uranda, spoken quite a long time ago, where he said it was necessary to live as though everything ended tomorrow, and also to live as though it was going to last for the next thousand years. In other words one has to deal with the situation as it is now, but without giving it any particular weight. Apocalypse certainly is not the rise and fall of the stock market or any of these things; it’s the passing of the stock market. It is the passing of everything of human invention. This boggles the mind, but it doesn’t boggle the spirit. We have reached a point where, in theory at least, we are willing that these things should pass. We are going to find out as to whether that attitude can be sustained in the actual passing. Well, there is an actual passing going on now, but it is a long way from being complete.

The passing comes because there is this focus of the fire present in human form on earth. It comes because of that. If we can equate ourselves with that fire in the human form which accommodates it, then we see we are responsible. And whenever there is an intensification which appears in a vibrational sense, that is what is to be welcomed. We don’t need to speculate as to what that intensification is going to do. What it is going to do is dissolve the first heaven and the first earth. We can say that in general terms. What it is going to do specifically in any given moment remains to be seen.

Richard mentioned something about men’s hearts failing them for fear. Sometimes an intensification, particularly when it is discerned here, is interpreted as fear. That sometimes happens for a person who gets up to speak before a crowd of people. We’re all seasoned Emissaries here, of course, and we’re able to do that with the greatest of ease. But I suspect there are situations where it might be not as easily handled as it is in front of other Emissaries or those who are at least somewhat open to what we have to offer. Then comes the question as to whether we interpret that as fear or not.

Almost anything that human beings feel, touch in feeling, can be interpreted one way or another. It can be revealing of the emergence of the creative process, the intensity of the fire. In such case it is cause for the greatest thanksgiving. Otherwise, interpreted as fear, then there is the inclination to run for cover. The instruction is to stand. One cannot stand except as one is present in that fire. If the sensation that comes is interpreted as fear, one is immediately in the yellow part of the flame. If one accepts the vibrational intensity as the radiation for which one is responsible, then it is easy to be still. “Be still, and know that I am present.” And it is that presence that permits the fulfillment of the purpose for which individually and together we are present on earth.

“In this moment, be still and know that I am present.” Whenever any measure of intensity is experienced, let these words be recalled: “Be still, and know that I am present.” I am the intensity. And if My human form is aware of that, the human form to that extent is sharing in My presence. The intensity may be allowed to build. “Be still, and know that I am present. I come in the name of the King.” This word, “the King,” becomes increasingly comprehensible in our own experience. “I am come in the name of the King”—and the King’s name is I AM. I cannot come in the name of the King without saying and revealing “I am present.” And in that presence, the power of the spirit of the King, the power of love, pours forth. It pours forth under control and within the design of truth. It is under control because what is experienced is known for what it is and not misinterpreted. “Be still, and know that I am the King and I am present.” Such a statement made by any one of us does not cause any of us to assume, as an individual, the position of the King, but it does allow the King to be present because I am present.

Perhaps we share in these moments something of an exercise in letting vibrational intensity be rightly used. It is not used to benefit us in any way whatsoever. It is used to fulfill the purposes of the King. We no longer have any inclination whatsoever to judge how those purposes should be fulfilled. All we are concerned with is that they be fulfilled.

A man commented — Martin, I feel something has to come back, and I haven’t anything clever to say or anything formulated, but just rejoice in the intensity of this moment with you, and realize the incredible intensity and respect and love in the allowing of my capacities to reveal all they can of my King and who I am. I think we could have gone on forever listening to you verbalize what is in the atmosphere right now. But something also had to come back. So here it is.

Martin — It comes back, brought to focus specifically by you. Let what comes back, brought to focus in this way, be what is present in each one. There begins to be a sense of reverence and respect and love and humility, because we are in this moment in the presence of the King. It might be said that all people are in the presence of the King, but the fact has been hidden. There is the mystery of God—but here it’s finished. And I rejoice to receive what you bring as a person, but I receive it because it is representative of what is brought by all who are subjects of the King.

© Emissaries of Divine Light