One With The Whirlwind

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One  With  The  Whirlwind

Martin Exeter  February 3, 1985  pm

100 Mile House, B.C.

What is portrayed by the whirlwind is present and operative. Sacredness, a sense of reverence, is vital in our own immediate experience. There is something to be sensed here, something to be aware of. Physically speaking there are many things going on in our flesh bodies of which, for the most part, we have no conscious awareness. We don’t really need to know. But because life is being maintained in the physical body there are other things happening. There is the matter of the mind, something that has emerged out of the physical mechanism and is available for some sort of use. There is the ability to feel emotion—emotional feelings related to the mental processes; emotional feelings related to the physical processes. All this is present for a reason. Much of human attention is caught up with the matter of trying to maintain the life in the body. And our emotions are unruly at times and our mental processes are skittish at times. So a great deal of attention is paid by people in general to the matter of trying to hold things together somehow for a little longer because there is this fear of death. And all sorts of things go on that are of very little consequence, that certainly are not evidence of the fact that there is attunement with the processes described in terms of a whirlwind—the movement of spirit in spiritual substance.

For this whirlwind to be creative in experience there must be spiritual attunement established. The whirlwind doesn't move only at the level of spiritual substance but it is important that there should be spiritual substance in one’s own experience in which the whirlwind may move. It is also moving at mental, emotional and physical levels—but the bringing of things together only occurs when there is the spiritual connection, when the spiritual substance is present sufficiently to accommodate spirit, so that spirit may begin to govern in relationship to the movement of the whirlwind mentally, emotionally and physically. So we rightly and intelligently should be concerned with the generation of this spiritual substance in order that that connection may be made. It can’t be generated if we’re involved with the mental-emotional processes, trying to make them work in some way that we think they should, trying to keep them under control perhaps; and the same with the physical form.

What is needed is for spirit to be moving in spiritual substance so that spiritual substance may be present mentally, emotionally and physically speaking, and then the spirit is in charge of what is happening. Because of this, we have, joyously I trust but occasionally rather reluctantly, been willing to relinquish our involvement in this mental and emotional state in which human beings find themselves. Because they find themselves in that state, there is the inclination to think that state is important and therefore has to be struggled with in order to get it to be orderly. But of course it isn’t important in that way; it’s important simply as a means by which spirit may govern. The world of mankind, and mankind in that world, obviously has not been governed by the spirit, because there hasn't been adequate substance present in which spirit could be accommodated. And human beings were not interested really in accommodating spirit; they were just interested in their own affairs.

When we come together for a purpose, presumably we are no longer interested in our own human affairs; we are interested in whatever it is that spirit would bring forth, so that we are concerned to provide the substance by which that bringing forth may occur, by which our minds and hearts may be governed and our physical bodies move in unison with spirit—a very simple matter, but not one which apparently is all that easily allowed to happen. However, when we do come together, do we reproduce a habitual condition? Have we got ourselves into a habit so that we are unconscious of what is really happening? We are conscious perhaps of vagrant thoughts, vagrant feelings, both mentally and physically, and we may pay attention to that. If we do that we remain unconscious of what it is that's really going on. What it is that’s really going on, insofar as we are concerned, relates to this matter of spirit and the matter of the substance which will accommodate spirit. We need to pay attention to that, so that there is something deliberate about our coming, so that we are alert and perceptive at a spiritual level of what it is that is actually happening. We have been drawn to come into this place. We may claim that we made a mental choice, and there was some feeling involved, to come. Do you think that’s why you’re here? Because you actually chose to be here? There was something of a choice seemingly present but you came because you couldn’t stay away. If you could stay away I’m sure you would have done it.

The point is that there is something happening which is above and beyond this level of mental and emotional choice. We can look around in the world and see human beings imagining that they are choosing to do this and that. That is a vain and evil imagination because it’s not their choice; it is what they must do on the basis of the state of their mind and emotions. We are not concerned with the choices of the mental and emotional equipment. The person who is present occupying the mental, emotional and physical equipment is the one who rightly decides what should happen. It’s not a matter for the mind to decide or for the heart to decide, but for the one who is present. So let us be aware that there is something happening beyond our own choice, mentally and emotionally, beyond our vagrant thoughts and feelings, something which is moving by reason of such spiritual substance as is present in ourselves—and if there is spiritual substance, spirit is accommodated by it; spirit is present and in action. Do you know that? Do you have a perception of that? If all that is happening is that we’re coming in here and sitting ourselves down and willingly participating in whatever it is that’s going to put in an appearance, we don’t know much.

It is important that we should find an attunement with the whirlwind that is operating in this setting by reason of our presence here. It isn’t something separate from us—it’s operating here because we are here. It operates elsewhere when we are elsewhere. But here we have a setting where we may bring it all together, and there needs to be a deliberate attitude of reverence and sacredness when you come into this setting, not for any external reason—not because this is a chapel and presumably therefore a holy place, not for that reason—but because you have an awareness of spirit accommodated by the spiritual substance present in yourself, which permeates everything of your own expression and of the expression of others so as there is a consciousness of the sacredness of it. Therefore one has an attitude of reverence; there is a willingness to be silent; there is a certain awareness of sacredness. I am not saying it isn’t already there. All I am saying is that there needs to be a deliberate consideration of the fact so that one may become perceptive of what it is that is actually happening because of this. Then there begins to be association with the whirlwind.

Unless there is that association with the whirlwind, so that it is a reality in experience, how can anything come out of it? It is said that the Lord spoke out of the whirlwind. It’s made to look as though He was speaking to Job but that wasn’t the case, because Job was the facility by which the expression might appear, being associated with the whirlwind—he was one with the whirlwind. The outer form which rose up from the material physical level all the way through to the spiritual level was what Job was in the external sense, and so what found expression was his own expression. On that basis there is no expectation of getting anything. The human approach, as we are well aware, is based in this expectation of getting something from somewhere, from someone, because there is the sense of emptiness, of void: I must fill it up somehow. But the point is that one participates in this whirlwind, which includes the physical body, the whole of oneself, and reaches beyond that into the animal kingdom, the kingdom of vegetation, the mineral kingdom—it’s very all-inclusive. But it all comes to point in oneself and one is aware then, if one is alert and perceptive and deliberately considering the matter, of the whirlwind in one’s own experience.

What, particularly, in the way of attitude on the part of mind and heart would allow for the increased association and experience of what we are describing now as the whirlwind? We know what it is very well: In all things give thanks. This is the means by which there is attunement with what is ascending. The usual attitude of human beings is one of accusation, blame and complaint, criticism—one is attuned therefore with what is going down. Virtually all human attitudes and endeavors relate to this matter of going down: There’s something wrong, we’ve got to correct it. Isn’t that the basis for most human function? In all things give thanks. Let the attunement be in the ascending process, so that one may ascend in mind and heart and body. While this is a matter of individual determination as to whether one gives thanks or curses one’s lot—one can make either choice—the process is rightly and factually a collective one; we are associated with other people. As we individually begin to give thanks so that we have an attunement with this ascending process, we move out of the state of imagining that everything around us is wrong.

In theory we know that that isn't so. Everything around us is the way it is because of the state in which human beings exist. It’s exactly right, perfect. There’s nothing wrong with it at all; it should be that way on the basis of the way human beings behave. As you sow, so also shall you reap; that’s the way it works. There is no real justification for complaint about the reaping. So, we give thanks. We see the futility of complaint about the reaping, objection to what is happening, because it's bound to happen. Whatever happens is bound to happen on the basis of the way things work, so stop complaining about it. Let it happen in the way it’s going to happen, but give thanks for the opportunity of becoming increasingly aware of the process of ascension. That's wonderful; it’s going on too. We can either choose to curse our lot and go down, or to give thanks and go up. Well which would you choose? Give thanks and go up!

All things work together to perfection for those who love the Lord—it is true. There is an attitude of thankfulness which brings one into attunement with what is ascending, an attitude of thankfulness and a delight to share in the processes of ascension in consequence, certainly a willingness to relinquish this cursing business. We’re not here to curse anything but to bless everything, bless everything because we are allowing our own minds and hearts and bodies to be attuned with the ascending process. And in that attunement the invitation is provided for all minds and hearts and bodies on the face of the earth to participate. Maybe they will; maybe they won’t. But they certainly won’t unless there is a door opened for it to happen; the door is what happens in oneself.

So we share this and begin to see what this process really is and how when we come to allow something of a very specific service to be shared, we come in alert and sensing within ourselves what it is that is rising up. We will sense that, we will be alert, because we are thankful to be associated with this rising up process. We can easily, with such awareness as we now have, recognize that there is a particular whirlwind occurring every time we assemble. What’s the nature of it? It is something which one is capable of sensing to the extent that the heart is pure—and we become aware of what is happening. Then there is an increased sense of thankfulness to be associated with what is happening, because here’s something rising up, something providing a facility by which the greater release and expression of the truth of heaven may occur. That release and expression of the truth of heaven is a radiant experience in exact proportion to the fact of the ascending experience. As there is this lifting up, the outpouring occurs. They are both part of the same process—the positive and negative aspects of the same process. It’s all one thing.

My main concern this evening has been to alert you to a greater extent to the fact of the whirlwind operating every time we come together—and we need to be increasingly aware of it and associated with it and thankful for it, so that we share then in the creative Word that is spoken because of the whirlwind. It couldn’t be spoken without it. If we have an increasingly conscious awareness of it and a deliberate association with it, there is that much more experience of the whirlwind and of the radiant expression which comes because of it. We carry that association with the whirlwind in a personal sense wherever we go, and the radiant expression of the Word wherever we go, in all our ways of living. It is good to participate in the creative process, which has always been present. It’s not something new. It has always been present—but we only now begin to become aware of it to the extent that there is spiritual substance available to accommodate the action of spirit which is the whirlwind. So there we are!

Let  It  Be  Said  By  The  Angels

from  Perfection

Ann Foorman   May 3, 1985

We come together in this beautiful hour, as the music just expressed, to “Worship the living God,” to be the living God in expression. “The Lord walks on earth again in the beauty of holiness,” and we know the Lord; we love the Lord; we respect and acknowledge that beautiful character in one another. I rejoice this evening to let the Word transform the world, and it begins in my consciousness. I would read a few words from Revelation to begin with. “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God.”

We have come to fulfil those words, to overcome the world as it has been created by man, by us, and to let the real world—the new heaven and the new earth—be the living reality. I would say, It is done. I have overcome the world, the world that was referred to, and had to be referred to for so long, in the words, “I am in the world but not of it.” There is something unfulfilled, in a way, in those words. And in some other words, “My kingdom is not of this world”; here is something unfulfilled. The Word through us this evening may fulfil the job that we have come to do, to let the son of man, which is the Son of God, walk on earth and proclaim, “The kingdom is the world.”

I have been sent into the world not to judge it, but to save it, to reprove it, to overcome it. I was chosen out of this world, ordained to bring forth fruit that might remain. As long as I am in the world, I am the light of the world, and I am not offended or ashamed by the prince of the human nature world coming, which means the perceived feeling connections that I might experience with the world that is ending. It has often been spoken of, the time of the end, or, “And then shall the end come.” Well the end is come for the unreal world, because it ends in me.

In this day let it be said by the angels of the son of man, out of the clouds of heaven, out of this holy city of habitation where we dwell, “His kingdom, my kingdom is the world." And as was spoken by the Master years ago, “Now is my kingdom not from hence.” I am in the world, the real world, and the world is made by me. We create the real world. And this gospel of the kingdom is being lived, and its word spoken, preached in all the world for a witness unto all nations. Arise ye nations! “Come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world,” the real world.

These things I speak, that the joy of the Lord might be fulfilled, that all may be one in experience, even as we are one in this very moment: I in them, and Thou, O Lord of Life, in me.

Lord Exeter — These are most precious and beautiful words, spoken by a precious and beautiful angel.

© emissaries of divine light