The Building Of The Ark
Martin Exeter June 9, 1985
It is very evident that life is quite capable of doing exactly what needs to be done. It doesn’t require any brilliant human minds to determine this. It may be said that it is already determined. The manipulative endeavors of Lucifer-in-the-dark are totally unnecessary for the experience of life. In fact these produce the experience of life’s absence in varying degrees until it becomes total. We have mentioned various manipulations that are going on in the world. They are not far to seek, and if we are honest we are aware that they are still going on quite close to home. These manipulations are fundamentally based in fear—fear is destructive. It doesn’t matter how good the intentions are, if the motivation is fear it will always prove to be destructive. Virtually all human motivations stem from fear, so virtually all human motivations are destructive in this way. There are variations on the theme of fear but they all relate to this fundamental factor. Because of fear, which spawns greed and other variations, there is a process going on which clearly is self destructive. It seems a good idea, for the benefit of all the buildings and the paper that is so prolifically used in the world today, to destroy the forests. From one standpoint that’s good: we’re going to have enough newsprint. From another standpoint it’s bad because we are all going to suffocate in consequence. If we do that of course we don’t really need the newsprint!
There are terrible things, in the human view, afoot in the world: self-produced diseases of all kinds, in the world and in human experience, and the ultimate threat of thermonuclear war. If this threat could be disposed of we would still have the prospect of suffocating, of polluting ourselves to death in one way or another. It really makes little difference as to how we do it. It seems that, humanly speaking, everyone is intent upon doing it. This all springs out of the motivation of fear and the manipulation which puts in an appearance consequently. We see horrendous things and we see how certain they are. The world is due for extinction. This is a terrifying prospect for fearful human beings. We have spoken for many years now about the restoration of the human race but also about the dissolution of the human world. I wonder what we thought that entailed—just a nice easy movement for everyone out of this sick state into radiant health? What was it we imagined would occur? Perhaps it is true that, should human beings have repented back along the way somewhere, things might have worked out in a more or less easy way, but it's far too late for that. We come to a place where it is necessary to face facts. This world as we know it is due for extinction. It is happening because it rightly should happen.
Of course this prospect of extinction is occurring to many people and this fans the state of fear considerably. And there is a desperate endeavor by people to try to manipulate themselves out of this inevitable doom. One can be totally preoccupied with such endeavors, as many people seem to be. But it is all futility, because what has been sown has to be reaped, and in the reaping there is the dissolution of what shouldn't be there in the first place. Because this is all that human beings have known is this worldly state, it seems as though the extinction of that is the extinction of everything. That is the view of human consciousness the way it is now constituted. Doomsday has been anticipated religiously for a long time. Obviously it hasn't happened so far but it's still anticipated; rightly so, perhaps with a wrong understanding of what this means.
There is a passage which I think might be usefully considered: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:).” The point here is: What would the abomination of desolation be? We could identify it with fear, fear which does in fact stand in what should be the holy place, the place of motivation in human experience. "When ye shall see the abomination of desolation standing in the holy place"—that's one way of translating this particular passage—and I think we see it. We see it certainly relative to the state of human beings everywhere but we also see it in our own experience: fear has stood in the place of motivation. The abomination of desolation has been in the holy place for a long time, but virtually no one has seen it. When it is seen then something begins to happen. We see it, however clearly at the moment.
We are aware of fear having been the primary motivation in our own living and in the living of human beings everywhere. For many it has been covered up nicely with cultural attitudes. People behave in a civilized way at times, they claim, as though they were not being motivated by fear, because there is this veneer of civilization over the top of things. And people nod to each other and smile and say, "How do you do?" and "The weather's nice, isn't it?" and so on; and everything goes along as it always has gone along. But now we would acknowledge the fact that fear has been standing in the holy place in our own experience. To the extent that we have seen this we have presumably recognized the necessity for repentance, because the abomination of desolation, fear which produces desolation, certainly does not belong in the holy place, the place of motivation in our own experience. There is another translation to this particular verse which we may recognize also: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet," then the instruction is: Stand in the holy place; let fear be cast out. Perfect love casts out fear. It might be well to consider the fact of fear, fear being the primary motivation standing in the holy place throughout the body of mankind. There is obviously the necessity for repentance and for love to cast it out. Fear is rampant. If we have any sensitivity at all we know that. It is something that we are aware of—fear. We are aware of many things.
When you look at TV, look at the news for instance or some programs, you will see many things going on in the world with your eyes, some of them pretty coarse and in the human sense terrible; bloodthirsty things going on in the world. We can see these things with our eyes. Because we see those things with our eyes, coming to us over the tube, doesn't mean that we are involved in those things. We can, if we wish, turn off the TV or we can turn to another station, look at something else. There are all kinds of broadcasts going on which come in over the radio and over TV, and we can switch from one to another or we can turn the set off. We have an inbuilt set by which we are enabled to perceive what is going on vibrationally. We've called that the heart. The heart is an organ of perception. We perceive fear. There is a vast difference between perceiving fear, being aware of fear, being aware of the fact that there is fear and, on the other hand, being fearful.
True being is not fearful. Why claim fear as the nature, the character, of one's being? We might say, "I am fearful." We know that that statement is fundamentally a lie. I am love. I am truth. I am life. I am. Letting this be identified with fear increases fear. There are a lot of people on earth being fearful. Because of this, through our organ of perception, the heart, we are aware of the fact of fear. We can change stations. We can be aware of other things as well. We are not designed to be blind, deaf, dumb. We have this awareness, but we need not claim to be the things of which we are aware: "I am fearful," for instance. Why accept a lie as though it were the truth? It's quite all right to be aware of fear. It's quite all right to be aware of whatever is present, but we do not need to identify ourselves with it; we know that. Whatever we are capable of perceiving we are capable of handling, of doing whatever it is that's necessary. What is necessary is not to become subject to it, not to claim it as our own identity. We may, as human beings, have claimed fear as our own identity rather easily: Everybody is fearful—I'm fearful. There are other things we are a little more cautious about claiming as our identity, out front at least; we just do it inside. "I'm greedy"; oh no, not me! But the fact is what is present actually, what we characterize ourselves with. All these things are claimed as characteristics of the individual himself. We are aware of all this but still do it.
Let me read something else here, a little further on in the same chapter: "But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be." We have an awareness of what the coming of the Son of man is. We participate in the process of the coming of the Son of man. Here is the state that is current, is it not?—eating and drinking, marrying and giving in marriage, until the day when Noah entered into the ark. There is a point here. It was at that point that the flood came, that the change actually took place. It is also said that no man knoweth the day or the hour, and in some respects it might be said that it seems to have taken a long time coming, but not really; as was indicated, there is an unwillingness that any should perish but that all should come to repentance. Well space was given for that, in recent times about two thousand years for it, but nobody to speak of came to repentance. Everything goes on the way it has always gone on, and the results of the goings on become worse and worse and worse, until finally the world as it has been known is dissolved. And, if that is all one knows, one is dissolved with it! It has been long enough surely. We ourselves have had how long since we became acquainted with the truth, the way things work, the way things are? Yet we are inclined to dilly-dally along the way and still continue in many ways to do whatever it is we want to do. This is the human state.
We have a circumstance which comes to us, is brought to us. It is the fact of the moment, whatever it is. Here it is. What are we going to do about it? How are we going to handle this situation? There is nothing that comes to us which is capable of triumphing over us. For this cause I am here: to receive what comes to me, to handle it the way it should be handled, to handle it in the power of the spirit of truth. It doesn't matter what it is that comes. It is this that allows the building of the ark, as it was described. From our standpoint, we could say it is a vibrational ark. It is an ark of vibrational substance, which becomes the substance in which we live. There rightly comes a day when we are totally in the ark, the doors are shut—that is absoluteness—and it is on the basis of this that what corresponds to the flood comes. Mankind has been given the opportunity to repent for twenty thousand years, more particularly in the last two thousand years, but certainly has not done it. So that's that. This is not to say that the opportunity for repentance is not still here. There are people who repent at the eleventh hour, I believe. They just get under the wire, so to speak.
Our concern is to provide this ark of substance because it is our substance. We generate within it and we let it be complete, a very similar situation to what it was at the time of the original flood—not by water anymore, although there are a few floods around, but, it is said, by fire. There are those who say, "Well that's thermonuclear war for sure." Maybe. Maybe. Are we capable of maintaining equanimity in the face of that? We're not going to judge it but let it be whatever it is. The human world, the world produced by human beings on the basis of fear, is on the way out. Are you capable of saying how it should go out? Are you going to be the arbiter of that? "Well it needs to go out in a nice way so that too many people don't get hurt." There are some imponderables here, that is the fact, because Lucifer-in-the-dark is totally incapable of comprehending what the state is in the light. The darkness comprehends not the light. And it is still a matter of Lucifer-in-the-dark, no matter what may have been unfolding in our own experience, the changes that have come. They have not been very massive. I very much doubt if we are entirely Lucifer-in-the-light. Let fear be cast out, so that we can be aware of fear but without being fearful. We would be pretty dumb if we weren't aware of fear.
No more wants of any kind, that the substance of the ark may be complete and that what rightly happens may rightly happen without any fear. Evidently the door of the ark is still open so that the invitation is extended to everyone. I am thankful that there are those who have participated in the generation of this substance by which the ark is built, so that it becomes factual, a reality, a reality that is far more real, if one could put it that way, than the unreality, which isn't real at all but which human beings have thought was real. So we may abide in the substance generated, letting the light shine, spiritual expression in living, that all things may take place exactly the way they should take place, without interference, without benefit from our manipulation or the manipulation of anyone else. Trust! As we are trustworthy, we trust, and all things work together to perfection in the fulfilment of the required purposes, which have nothing to do with human expectations.
© emissaries of divine light
