Vibratory Substance For The Whole Spectrum Of Spirit

Vibratory  Substance

For  The  Whole  Spectrum  Of  Spirit

Martin Cecil   April 30, 1980  Assembly

As an Assembly, we rightly provide a resting place for the LORD on earth. Here is what might be described as a spiritual container in which there is fine spiritual substance kept safe, so that the LORD, by His spirit, may enter in. As this takes place, there is an intensification. As there comes an ease in letting this generation occur, there is a focus point of orientation provided for all the world. That focus point is the spirit of God and we may easily designate the spirit of God as love. To the extent that there is the essential fine substance, the reality of this love comes within the range of our own experience. It is not really that love is just now putting in an appearance—it was there all the time—but we have been little aware of it because we had so little correlating substance. As that substance is present, then this focus of spirit is known. It may be describable in terms of light. The spirit of love, and the fine substance which may accommodate it, engenders what we call light—Spiritual Light. 

We use this symbol to awaken an understanding of the reality. This is only possible to the extent that that reality of love is not only present but becomes tangible, because it is associated with dimensional substance. We provide a container then for this spiritual substance and in so doing, we provide a container for the spirit of God. The spirit and the substance blend. 

Here, we have the particular responsibility of permitting all the essences of this light to be present because, as individuals, we provide foci for these essences. We may think of these essences as a spectrum of color, if we are using the symbol of light. Each individual represents a color. Instead of using the word light we could say the Word. The Word tends to correlate in consciousness with sound. We've used the term Tone which can be color or it can be sound. All these various dimensional symbols are contained within the Spirit of Love—white light has all the spectrum within it, not immediately evident but it's there. We discover it's there when it is differentiated. 

You have your own individual representation of tone or color, the essence which in creative action must extend into mass consciousness of mankind. When we consider these things, we necessarily must do so on the basis of symbols and analogy and so on, in order that may be activated within us what it is that is back of the symbol or the analogy. Then knowing that, we participate in the factual creative process, rather than in the imaginary one. 

Considering what needs to be considered, we find apparent paradoxes. So we should not get hooked on the symbols and the analogies, because we will find that one apparently contradicts another; but it isn't so from the standpoint of the truth. When we think of differentiation, we think of something expanding, something getting larger, taking in more territory. But if we stop to consider how much territory would the spirit of love take in, obviously, here is something universal, we might say infinite. We could use the word infinite to represent what is in other terms undimensional. You can’t dimensionalize it, which is to say, you can't really contain it. 

So the Spirit of Love is beginning to be known because there is substance of the requisite quality for this to happen. I would suggest that at this point the substance of the requisite quality for love to be known as it really is, is not present yet. We can know it only to the extent that there is the substance available to that knowing. We haven't yet allowed such a fineness of living, that there might be the fineness of substance present by which love, pure love, could be known. So whatever we have experienced thus far, is still down the line a little from the crossover point between the undimensional and the dimensional. 

It was indicated in Revelation that the Holy City, New Jerusalem, was seen to be descending from God out of heaven. This is one way of looking at it from below, in dimensional terms. But I think we already have an awareness that there isn't anything coming from anywhere in fact—it may give that appearance, because it has been absent from our experience. We are providing the facility by which it might be present in our experience. If we use this analogy of the Holy City coming down from God out of heaven we wouldn't think of this as though: “There, suddenly, is the City.” Another analogy would be that it is coming out of the mist. Yet, it isn't coming out of the mist either; it's simply that the mist is dissolving, so that what is there can be seen, known, and experienced. 

One may look at the process from our own standpoint of experience, as though we were ascending toward this crossover point where we belong. But that isn't true either. It is merely that what is already present emerges into our own experience, and it is this emergence into our own experience that is describable in terms of the Holy City coming down from God out of heaven. 

I made mention in the video recently of concentric spheres. Here is another way of describing a reality, but again, quite inadequately, because the fact of the matter is that there aren't any concentric spheres. However, again, it may acquaint us with what the reality is. The usual human viewpoint, while lip service to the greatness and almightiness of God is paid, in fact He is seen to be very small. [greatcosmicstory.blogspot.com/2021/07/the-dominion-of-essences.html] And even from the standpoint of our own consideration, we have been concerned with this point which has position but no magnitude. There is no magnitude merely because magnitude is the quality of the dimensional world, and God is not of the dimensional world. Therefore He has no magnitude in the dimensional world except as there is the generation of form in that dimensional world at all the levels possible. 

Now, all of God would never be capable of being so revealed in a moment—we come again to eternity and infinity. It takes all the moments there are to reveal God. In one sense, we can say, “Well, there's no hurry,” because we have eternity available to us as we do actually participate in this creative process. We do not equate things with the usual human considerations of earthly life‑span. 

Differentiation seems to be an expansion, differentiating God's love, but then, there are no limits to God's love. So it is scarcely an expansion, really, from that standpoint; it is merely revealing moment by moment the reality of God's love in that moment in the dimensional realm. We have a particular part to play in this, which is what gives us meaning, and consequently a sense of meaning when we're playing that part. 

Coming back again to these concentric spheres, it is not as though there was something merely emerging out of the focus point of these spheres and then expanding out into the spheres, so that on this basis the coarsest level of expansion would be the periphery of this sphere. Well, in the first place, I indicated that it doesn't have any periphery. But we have also seen and become aware of the fact that the coarsest level of substance is the smallest level of substance. Therefore, if we wanted a symbol of this we would find a very small sphere close to the focus point of this vast sphere which has no periphery, and that would represent the coarsest level of substance. In our own awareness this would be physical substance, so you have a little physical sphere there. 

But the point of centering is the same point of centering for all the concentric spheres that extend beyond that little sphere at the center. Now there are no spheres because there is no mark, line of delineation, between one vibratory level of substance and the next. There isn't any such line of delineation really with respect to physical substance. It only appears so to us because we interpret things on the basis of our senses, and that interpretation is not necessarily the truth of the matter. But this analogy of concentric spheres does illustrate something to us, because each sphere fills and contains a smaller one within it. 

If we make, or give, arbitrary names to these spheres we can say that there is a mental sphere, which fills the physical sphere, permeates that, but extends beyond it. And then, we can say that there is the sphere of spiritual expression which likewise fills the physical sphere, permeates that, permeates the mental sphere, and extends beyond both. But then, there is whatever comes next, we could say the sphere of the heart which permeates the physical sphere, the mental sphere, the sphere of spiritual expression, and extends beyond. 

Each sphere as we are describing them connects the sphere within it to the sphere beyond. If there is a valid connection, then there is no delineation to the sphere; one blends into the next. And one may follow this analogy out until one comes to the sphere which permeates all others, and extends beyond all others. Now one could say, if we are looking at it in terms of a dimensional universe, [greatcosmicstory.blogspot.com/2022/10/trailing-clouds-of-glory.html] that it fills the whole universe. 

So, we have a better perspective then with respect to the various vibratory levels of substance. And one can see how utterly ridiculous it is that human beings have concentrated on this little sphere in the middle as though that was all there was. It is the grain of mustard seed and out of it springs vastly more, because there is this point of centering common to all vibratory levels. It is present at all vibratory levels. Here is an analogy that acquaints us with something rather tremendous, something which is a reality regardless of human beings. But we have the opportunity of correlating with this in particular ways, according to the nature of the creative responsibilities which we carry. We don’t have to create the universe, obviously so! But we need to know how to operate in it. 

You could say, “Well the earth is a pretty good symbol of the coarsest level of vibrational substance, the coarsest sphere.” We see spheres beyond this, relative to what we call the solar system, and then beyond the solar system—however far that extends, if you want to look at it in dimensional terms. How far does the solar system reach? Of course, you can't delineate it particularly because it's part of something larger. If we look at all these levels as spheres surrounding the earth—where our responsibility is, after all—then we have a solar sphere, and we have a galactic sphere, and we have a universal sphere, and maybe others beyond that. The universe can be used as a catchall—all that seems very big to us, dimensionally speaking. We equally can move in the other direction and find the very small, but if you are an inhabitor of the very small no doubt that is seen very big too. Who knows whether our awareness of the very big universally speaking is not actually very small on some vastly greater scale? We recognize that we are within systems and there are systems within us, but clearly our field of responsibility is at the level where we are. 

So we concern ourselves with this which brings us down to the relatively manageable. And if we manage correctly our fields of responsibility, included in that will be the management of all that is contained in the systems which are to us seemingly much smaller. By the same token, it is because we are contained within systems bigger that we have the potential—which has been hidden for so long from human consciousness—of being held in place so that we're able to do what is natural to us by this larger enfoldment. This correlates somewhat with the notion that we're all in the hands of God. There is that larger enfoldment, but because human beings have ignored it, and resisted it, and tried to go their own way, of course it has been rendered more or less meaningless in their own experience. And there has been a little block, a little blemish, shall we say, in the vast whole, something temporary, which is now being cleansed away—not much of a trick really! It looks like a big task to human minds, because the human mind could never do it. 

So there is this considerable spectrum of vibrational levels of substance—at least this is the way we describe it. Human beings are aware certainly of the vibrational spectrum in this regard: the electromagnetic spectrum, for instance, which goes from whatever it is ultra-high frequency—they'll have to find another term of what happens above that again—to the very low frequency. And this all relates to substance at a certain vibrational level. One might say this is relatively coarse substance which represents finer substance. We've been taking note of these spheres within spheres, each permeating the ones lower, the ones coarser. And here is dimensional substance of certain vibratory levels which has become apparent to human experimentation. That only exists because there is the substance which permeates that and extends beyond that. We could call that the spiritual spectrum as opposed to the material spectrum. The material spectrum seems pretty mysterious too, doesn't it, so the spiritual spectrum is certainly beyond belief insofar as the human approach is concerned. And we find all these things correlate in us, as individuals, and together, because we are parts of a larger system. 

So we move in the creative cycle providing a point of orientation to the extent that we are in position to do so now. This is not the ultimate point of orientation, but it's the one we have in this moment, therefore it is supreme in this moment. The changes come, other aspects of the creative cycle work out—we participate in those too. But we have what we have now, with substance available, capable of permeating the vibrational substance of mankind and extending beyond it. Would you say, if this is true, if we really do have some of this substance, that our sphere is smaller than the sphere of mankind? No, it permeates the substance which is contained in human nature experience and extends beyond that. So if you wanted to describe it in terms of spheres, it's the larger sphere. 

What we are associated with is not such a little pinpoint as we might have supposed, because the tendency of course is to see everything in terms of physical size, which from our standpoint is not the point. The physical size is the smallest size and when one compares physical forms, in a way, one is comparing smallness. We need to see things in a consciousness of their true stature. We need to have some consciousness of our own true stature. I have sought to emphasize this from time to time by indicating spheres within spheres, and that within this sphere there is the flesh body. So, we're larger than we thought. 

We don't correlate largeness, really, merely with physical form. That is the least important—it's the ash remaining from the creative fires. But there must be some means of ascension, and we're here to provide that. You provide the substance of connection and the substance through which spirit acts, so that there may be resurrection. And the substance of coarser levels may be refined in the fires again in the ascending cycle, to be restored to God. Now what all this means is obscure, obviously, to human consciousness. It's still obscure to us, but we have a sense of relatedness to it; it somehow makes sense. And in our participation, in the actual reality of the processes, we find what the sense is. [greatcosmicstory.blogspot.com/2019/01/from-activation-of-seventh-sense-martin.html] We don't find what the sense is by merely thinking about it, speculating about it. You find what it is by doing it. 

And so we associate ourselves in permitting an awakening to occur in our own consciousness at levels where it has not yet occurred. And as it was said: “And I, if I be lifted up.” What we are in reality needs to be lifted up in the sense that we need to become aware of it, and there is a certain amount of underpinning to be done. As substance fills in at the coarser levels, purified substance at the coarser levels, then there is a base for the generation of the finer substance. And when that is generated and blended with the substances, already there is a base for generating finer substance still, so that we may have the available vibratory substance for the whole spectrum of spirit. And when that is so, we are at the crossover point. [greatcosmicstory.blogspot.com/2022/09/two-crossover-pointskarma.html]

The mist has faded away and all levels of consciousness are filled to the brim with the reality of the spirit of God in action. Now that action is different at different levels of consciousness, obviously, and we don't expect it to be all conscious. If we were consciously aware of everything that was happening, we wouldn't last a moment, would we? It would be a state of madness. Let be accommodated at each level of vibratory substance what belongs at that level, and leave it at that. We don't allow one level to trespass into another level; it all belongs where it belongs. There is a design. We become more consciously aware of how it is we may allow all to be contained in that design. Then there is balance, then there is all the understanding that is needed consciously, but there is also all the understanding that is needed at all the levels of consciousness, which are to themselves conscious.

© emissaries of divine light

The Seven Personages

The  Seven  Personages

Uranda  February 11, 1949

Now I wish to read to you from the Book of Revelation. There are Seven Personages indicated here which play a part, and we will consider the first five Personages:

The First Personage is the Woman, the whole body of what the world recognizes as Christianity, those who have, to the best of their knowledge and ability, in sincerity, undertaken to serve our LORD and KING:

“And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered.”

Then, the Second Personage, satan or the devil, or the manifestation of man's greatness according to his own self-active mind, lacking the control which would result from submission to the Will of God:

“And there appeared another wonder in heaven”—this is that cycle of man-made achievement—“And behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.”

This is the Third Personage, the Child, the Christ Body, or the expression of the Christ through the Christ Body:

“And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.”

Then, the Fourth Personage, the Archangel Michael: “And there was war in heaven: Michael and his Angels fought against the dragon; and the dragon fought and his angels.”

We have these two manifestations in Heaven, that is, the Spiritual Consciousness of humanity. Heaven here means the Spiritual Consciousness of humanity, the highest and the best that human beings know. We have, on the one hand, the woman, and on the other hand the great red dragon; on the one hand the Spiritual achievements made manifest through those who have sought to follow Jesus Christ, and on the other those who have achieved great things according to world standards in following after the dictates of the human mind. So, both of these Wonders are in Heaven, the Spiritual Consciousness of humanity, that which is the highest and best that is seen and known by humanity. That is what is called Heaven.

The Fourth Personage is the Archangel Michael

There was war in heaven: Michael and his Angels fought against the dragon;

and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven.

And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world:

he was cast out into the earth, and his angels were cast out with him.

And I heard a loud voice saying in heaven,

Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ:

for the accuser, of our brethren is cast down, which, accused them before our God day and night.

And they overcame him by the blood of the Lamb, and by the word of their testimony:

and they loved not their lives unto the death.

Therefore rejoice, ye heavens, and ye that dwell in them.

Woe to the inhabiters of the earth and of the sea;

for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.

And when the dragon saw that he was cast unto the earth,

he persecuted the woman which brought forth the man child.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness,

into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.

And the serpent cast out of his mouth water as a flood after the woman,

that he might cause her to be carried away of the flood.

And the earth helped the woman,

and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.

And the dragon was wroth with the woman, and went to make war with the remnant of her seed,

which keep the commandments of God, and have the testimony of Jesus Christ.

Now, here is the Fifth Personage: the Seed of the Woman. By reason of the fact of Christianity in the world, something comes forth. This Fifth Personage is that which you are—“The remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ,” that Unit through which the Power of the Christ is made manifest.

Here, in these words in the Twelfth Chapter of Revelation, in brief we have the whole outline of that which has been at work in our coming to this hour, and it emphasizes the necessity of right polarity; for as the devil is cast out of Heaven into the earth, it is said, “Rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea, for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.”

We are engaged in the beginning of that War in Heaven now—that War has been  taking place in the Heaven of your own consciousness. The devil, the self-active expression of being, has been, I trust, thoroughly cast out of your Heaven, so that you may be those Angels serving with Michael, and so that you may be the true manifestation of the Seed of the Woman, through which the Christ expression is again made manifest on earth. This is that to which we are called, and it is only in the fulness of dedication in Love to our LORD and KING that we can truly share in His Victory. It is that we may understand that to which we are called, and that Body through which His Spirit may manifest in accomplishing His Will on earth, that we are gathered here tonight.

This may be the little wheel by which the power is transmitted to the larger wheel, so that the larger wheel may move and transmit the power to the larger, until, Wheels within Wheels, the Power of God is operating in and through the whole of the Machinery of Reality on earth, and that which is His Will is done because His Dominion is restored and His Will controls in the expression of the New Heaven and the New Earth wherein dwelleth Righteousness. I trust that, step by step without undue delay, we can move forward in bringing about a clear realization of the focus that you carry in the Unit. But that focus must be something that is of you. Not that I am to appoint you to something, but rather that I wish to help you to understand that something that is in yourselves, that you may see it and understand it for what it is, that you may function with and in a greater understanding of your fellow Members of the Unit.

We have had delays enough. The great necessity is for us to move forward effectively, doing something. I praise God for the doing that is manifesting through you. I would like to see, as we move forward, a greater cohesiveness of function, a more vibrant manifestation. There has been progress all along the line in this. I sincerely trust that, because you are here tonight, there is no development of any self-righteous spirit or attitude with respect to those who are not here. Let us remember not to judge, but let us utilize that which is at hand, that which is possible within the range of our function, to be doing in the Spirit of the Living Christ, and as we continue, this field of form shall surely become vibrantly alive, and the things needful in manifestation shall appear.

Let us let this focus of the Unit here tonight become, through agreement in the Mind that was in Christ Jesus, through right function and right polarity, the controlling force by which all the others shall be helped in whatsoever way may be needful, that all may share the reality of membership in the Unit, and that each one may be a means by which some certain phase or aspect of the One Spirit may manifest effectively on earth, to the Glory of God and to the Blessing of the children of men. The Blessing of God is upon you as you abide in Love Response to Him.

©emissaries of divine light

The Center Of Truth

The  Center  Of  Truth

“This  One  Body  Is  In  Meditation”

Uranda  July 17, 1946

It is good to gather again before the LORD to consider His Word, that we may truly know the way, the truth and the life. It is not enough just to think that we know; and it is only as we let ourselves respond in love to Him, in full devotion, that we can so open ourselves, or rather, let ourselves be opened, that we may begin to receive the fulness of that which He offers.

The simple Truth is always the most glorious Truth. These complicated human minds, with all of their attitudes and reactions and concepts, make it necessary, now and again, that we deal with the intricacies of the more or less complex structure of the form of Truth made manifest. But when the mind lets go, when the serenity of the spirit fills each heart, there is a willingness to pass by the complexities and intricacies and devote our attention, for a time at least, to the sweet essence that is the very Center of Truth. Always, in the simple expression of Truth, we have the most direct path to that Center. It is because of the very simplicity of Truth as expressed by the Master Teacher of us all that human beings in ages past have been inclined to jump to the conclusion that they understood that simple Truth, and to satisfy the complexities of their own questionings they have builded around that simple Truth a mixture of creeds and structures of thought which were supposed to be of great value. We have chosen to sweep aside these structures, not judging them to be good, bad or indifferent. We have chosen to go to that Center to find the simple expression of Truth, to relax into the sweet essences of its manifestation on earth, and to let the structures of Truth be builded out there by beginning at that Center, without regard to those human concepts and ideas which might arbitrarily force human architecture upon the structure being built by the spirit of the Living God. Too long has the human architect of the human mind insisted on designing the appearance of the structure for human beings. We would let the LORD Himself be the architect; we would let Him determine the design of the structure; and we would let that structure grow out of the very Center of that which He is.

As we relax into the sweet essences of that Central Truth, in the simple expression of Truth, we begin to find that what the human mind has so often thought it knew, is not easily fathomed in a moment, and even the most brilliant minds are inclined to overlook the abundance of that which the LORD has provided for all those who love and serve Him. We find that when we have plumbed the depths and scaled the heights and circumscribed the breadth of simple Truth, the complexities of these forms and manifestations will then appear to be simple to us. Let us remember that. Too often the human mind is side-tracked in trying to understand the complexities, the intricacies, of the detail in the form, without first comprehending the simple Center; but when we come to the Center and relax into that sweet essence of Being, the simplicity extends out throughout all the complexities and the baffling problems that have ceased to be problems and have become channels of expression of the creative power of God, by which His will is done on earth even as it is done in heaven.

It is from this standpoint that I always like to approach the words of the Master Teacher. It is in this recognition that I find His words to be always new, always alive. I venture to say that I have read His words over as many times as any of you. I have expressed on them in many sermons and before many groups, and you have heard me express upon them many times, but for me they have never grown old; to me they are always new. And I would not say that I had exhausted the possibilities with respect to the joy that one may have in considering those simple words. I emphasize these things for you tonight that as we approach a consideration of our Master's words there may not be the slightest hint of a feeling that you know them by heart. You may know the words by heart, but the spirit of those words, the essence of Truth that flows through them, that may be enjoyed by means of them, these things you do not yet know in fulness, and I do not promise that you ever will.

And seeing the multitudes, he went up into a mountain:

and when he was set, his disciples came unto him.

We have looked out into the world and we have seen the multitudes, we have seen their need, we have felt the call to serve, we have longed to be able to alleviate suffering, to do our part toward bringing true peace into all the world. But, as we have seen the multitudes, instead of staying with them we have come up into a mountain. I find a picture painted there, of something that is alive to us tonight. You will notice that His disciples came unto Him. We are desirous of coming unto Him, that our Master Jesus Christ may, not just in theory but in practice, be the Primary Center of our unified response and attention.

And he opened his mouth, and taught them, saying

No doubt many of you have felt, when you have considered the way in which He taught, how wonderful it would have been to have been there on that mountain that day, to have heard Him speak, to have listened to His voice, and to have responded to the love that vibrated in every Tone and expression. But we find, as we relax into His spirit, that through His wondrous gifts of grace and provision He has made it possible for us, as we let go in the Spirit of the Word, to hear tonight and to feel tonight what those who heard must have felt when He spoke those words:

Sermon On The Mount

And he opened his mouth, and taught them, saying,

Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Blessed are they that mourn: for they shall be comforted.

Blessed are the meek: for they shall inherit the earth.

Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

Blessed are the merciful: for they shall obtain mercy. 

Blessed are the pure in heart: for they shall see God. 

Blessed are the peacemakers: for they shall be called the children of God.

What beautiful words! What simple, direct expression of the very essence of truth! Let us meditate upon them. Functioning tonight as One Body, unified in Spirit and in Truth, this One Body is in Meditation, and the expression of that Meditation of the Body as a whole I would express.

“Blessed are the poor in spirit: for theirs is the kingdom of heaven.” Here, in the opening words of the most famous sermon ever preached, by the Greatest Teacher, by the Greatest Minister who has ever walked the earth, we have a very significant expression: “for theirs is the kingdom of heaven.” All those who have claimed to follow Jesus Christ have been interested in the kingdom of heaven. They have been concerned about getting into that kingdom; they have expected, by and large, to get into it; they hope they will, after they die, in some hereafter. But what does the KING of the kingdom say? “Blessed are the poor in spirit: for theirs is the kingdom of heaven”—not will be; is, now, already established, already a realized fact. So, regardless of the meaning of the first part of this statement, we recognize that it contains the key for the fulfilment of the longing in the heart of every true Christian the world around, regardless of race or color or creed. Therefore it behooves us, and all who turn to Him, to find out what is the spirit and essence contained within the Word that establishes the condition which, when fulfilled, provides that, by decree of the KING Himself, “their's is the kingdom of heaven.”

“Blessed are the poor in spirit.” It is obvious that He was not talking about the holy spirit; in fact He did not begin to talk about the holy spirit until almost the end of His earthly ministry. Did you ever notice that? What spirit would He be talking about? Would He want people to be poor in the spirit of God? No. That is obvious, because He would not deny Himself and that expression of the Godhead of which He was the Branch in the world. So, what spirit was He talking about? The spirit of this world, the spirit of the prince of this world. We remember that, as His days of ministry on earth were drawing to a close, He said: “The prince of this world cometh, and he findeth nothing in me.” That was the spirit of which He was speaking. “Blessed are the poor in spirit”—those who do not have, or do not contain, the spirit of this world. And so, when we are poor in the spirit of this world, we become the possessors of the kingdom of heaven. Many other times He expressed words which conveyed the same truth, and He emphasized it so many times that it should become clear to all those who claim to follow Him, that, if the KING of the kingdom, the Greatest Teacher of all time, emphasized some little point so often, in so many ways, it must contain a great and important key which should be studied, meditated upon, pondered upon, in love response to Him who spoke the Word. “Blessed are the poor in spirit”—poor in the spirit of the prince of this world—“for theirs is the kingdom of heaven.” It is as simple as that, as direct, as concise, as real, as that. We cannot bargain with the Lord to get into the kingdom of heaven; we cannot, by going out and doing what the human mind might call good works, get into the kingdom of heaven; fear of hell, or of any other thing, will not get us into the kingdom of heaven. Here He says that we have to be poor in the spirit of this world, so poor that we just do not have any. For theirs is, not will be, is the kingdom of heaven here and now, even as He said at another time: “The kingdom of heaven is at hand.”

And then He spoke these words: “Blessed are they that mourn: for they shall be comforted.” Does that mean that we must go about with long faces, sad, with rivers of tears running down our cheeks? There may be tears of joy, of gratitude, but that is not what He was talking about. He said, “Blessed are they that mourn.” It is not that we have to mourn always. No. But until the individual reaches a point in this world where he is not satisfied with the world, until he begins to mourn for two things, for two reasons: to be sad because, from the human standpoint, it seems God is so far away, and consequently because human beings are so far away from Him. It seems to me that these are the things about which He was talking. “Blessed are they that mourn.” But He does not say that they must always keep on mourning all their lives, regretting this and fussing and fuming about that. He said that those who truly mourn, those who truly long for God, those who are truly ready to serve God and man, shall be comforted. Every one of you knows what it is to have gone through that stage, or you would not be here tonight. You have mourned because you sought the Way, because you saw the suffering, toil, greed and cruelty in the world. You have mourned because God seemed so far away. You wanted to seek Him and to find Him.

When the evening time came and you felt that loneliness that is inherently established in man, and has been since the fall, you began to consider something besides just a good time to fill that loneliness, something else besides just a picture show or some other form of amusement—not but what we may go to a picture show on occasion, but not just because we are trying to get away from loneliness in the cool of the day. When man was first created, God always came walking in the Garden to commune with man on earth. He was created to expect that; he was created with that instinct to wait for the coming of the LORD walking in the Garden in the cool of the day. So many have tried to drown that longing in doing things which they should not do. If you truly mourn you do not try to find something to cover it up. You begin to seek to know what will fill it, what will stop that loneliness, what will satisfy that longing. And lo, as you respond in love, you find that the LORD still comes walking in the Garden in the cool of the day, for those who have ears to hear, for those who are ready to receive Him in love; and instead of a sad time, a lonely time, it becomes the time of sweet communion, the time when human beings are comforted. Once they are comforted they cease to mourn. Sometimes human beings get into peculiar habits. I have known them, upon having been comforted once, to miss the point and start in all over again, so that they could get comforted all over again. But if one is truly comforted he goes on to the next step.

Do you notice what our Master Teacher does in this great sermon? He summarizes His whole sermon in His first statement: “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” Then He proceeds, in the remainder of the sermon, to tell you just where to start and how to move, the direction in which to go, in order to find the fulfilment of that first sentence. There is the summary of the entire Sermon On The Mount given in the Master's own words. “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” And then He proceeds to tell us how. First, “Blessed are they that mourn: for they shall be comforted.” That is the first step out of this old world spirit, so that we may begin to get rid of the riches of this world, that we may be poor in the spirit of this world.

So we have considered this first step, and we have been reminded of the fact that the LORD God comes walking in the Garden in the cool of the day for all those who truly mourn, for all those who are ready to let themselves be comforted. Of course some people find such soul-satisfying satisfaction in mourning that they would not let themselves be comforted for all the world, or the kingdom of heaven now or in the hereafter. They insist on hugging their troublesome causes of difficulty and self-pity to their bosoms and to their hearts, and they would not let the LORD Himself comfort them. But this is a twofold expression. “Blessed are they that mourn”—truly, rightly—“for they shall be comforted.” And once the individual is comforted, what next? He stops his crying. He stops making so much noise that he cannot hear the LORD. He begins to listen to the still, small voice.

“Blessed are the meek: for they shall inherit the earth.” In the summary, the Master mentioned the kingdom of heaven, but that is the summary of His whole sermon. For those who have just stopped mourning, the kingdom of heaven is too far away, it is too big a leap. The next step is: “Blessed are the meek: for they shall inherit the earth.” Right down here on earth the individual can begin to move in the right direction to inherit the earth. It is obvious that His first promise is that we are to be possessors of the kingdom of heaven. In order to start that fulfilment in actuality, when we have stopped making so much noise that we can begin to hear His Voice, the next step is to inherit the earth, that we may have the kingdom of heaven. That must surely make it plain enough, so that even the most complicated mind can see that the kingdom of heaven, according to the Master's Word, is right here on earth; because if we are to inherit the earth, we must at the same time inherit the kingdom of heaven, and we cannot be in two places at the same time. But how are we to begin to get ready to inherit the earth?

“Blessed are the meek.” The human being who has had success formulas of every conceivable kind drummed into his consciousness from the time he stumbled into consciousness for the first time and got his diapers dirty teaches that man must be aggressive; he must use his willpower; he must determine the course in which he is to go; he has to be aggressive, get his way, right from the cradle. These human beings think that if they try hard enough and long enough they will get what they want, regardless of anyone else. So, right in the cradle, these habits begin to develop, and man thinks he has to go out and fight for everything that he thinks he wants. What happens to all that school of thought, all of these ideas, all of these concepts, when the Great Teacher speaks a few words—four words—“Blessed are the meek”? And then six words—“for they shall inherit the earth.” With ten words He sweeps the whole collection of human concepts out into the garbage can, where they belong. There is the absolute contradiction to the whole human form. Man says to use willpower: Fight for power and you will inherit the earth, or as much of it as you can grab anyway. The Master says: “Blessed are the meek: for they shall inherit the earth.” It is obvious that the human formula is all wrong. The conditions in the world prove it, because if man were being really successful playing around with his own ideas we would not have millions facing starvation, we would not have such misery and suffering all over the world.

Well, what is the Divine Formula? What is it that the Great Master Teacher said? What is it that the KING of the Kingdom declared? That is what I am interested in. He spoke four words: “Blessed are the meek.” So simple that one is likely to read it over and say, “Well I guess so,” and go on. Is that right? What does it mean to be meek, I wonder. That could mean that we are to be spineless, to let ourselves be pushed around this way and that, and be doormats for other people to walk on whenever they feel inclined.

That does not sound like the Master. He was the One who stood up and tipped over the tables of the money changers, scattered their money all over the floors of the Temple, and with whips which He snatched from somewhere or other He drove them out of the Temple. Yes, He did that. And He said, “Blessed are the meek.” People talk about learning to know Jesus, coming to understand the Great Master, and I have heard them talk in such remarkable fashion, as if they were qualified to determine upon an instant's notice just what He would or would not have done in any given circumstance. Let us examine Jesus, the greatest example of meekness this world has ever seen. Let us see Him in action. First, He talks to His disciples: “But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.” And then He talks to some others:

But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men:

for ye neither go in yourselves, neither suffer ye them that are entering to go in.

Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses,

and for a pretence make long prayer: therefore ye shall receive the greater damnation.

Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte,

and when he is made, ye make him twofold more the child of hell than yourselves.

Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing;

but whosoever shall swear by the gold of the temple, he is a debtor!

Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?

And, Whosoever shall swear by the altar, it is nothing;

but whosoever sweareth by the gift that is upon it, he is guilty.

Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?

Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon.

And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein.

And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cumin,

and have omitted the weightier matters of the Law, judgment, mercy, and faith:

these ought ye to have done, and not to leave the other undone. 

Ye blind guides, which strain at a gnat, and swallow a camel.

Woe unto you, scribes and Pharisees, hypocrites!

for ye make clean the outside of the cup and of the platter,

but within they are full of extortion and excess.

Thou blind Pharisee, cleanse first that which is within the cup and platter,

that the outside of them may be clean also.

Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres,

which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.

Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

Woe unto you, scribes and Pharisees, hypocrites!

because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,

And say, if we had been in the days of our fathers,

we would not have been partakers with them in the blood of the prophets.

Therefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.

Fill ye up then the measure of your fathers.

Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

“Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?” The greatest example of meekness the world has ever seen spoke those words. What does it mean to be meek? It does not mean that we should bow before the unreal expression of the unreal world. It means that we should be meek and humble before God, that we serve one another, lovingly, willingly, never seeking to exalt ourselves, and that we be bold in doing the will of God on earth. I am not suggesting that you should try to imitate Jesus in such a scourging and tongue-lashing as He turned loose in those words which I have just read. I doubt if you could reach the height of sarcasm that He employed, and I doubt if you could bite as deep as His whiplash could bite. That is not the point. Most people have distorted and incorrect concepts of Jesus Christ. He did not show very much meekness in the face of the expression of the unreal—although, you may say, when it came to His trial He used different tactics. He did—but there His silence was as biting as His words had been before. But He was always meek before God, He always expressed the highest reverence for God. His whole attitude, as well as His words, carried the spirit of “I must be about my Father's business”; and whether it was serving the multitudes by the seashore or in the wilderness, or whether it was in the Garden of Gethsemane, He said: “Father, Thy will, not mine, be done.”

“Blessed are the meek: for they shall inherit the earth.” What does it mean to be meek? It means that the human mind never lifts itself up into controversy with God. It means that the human being never undertakes to contend with the Angel of the LORD. It means that in meekness before God there is the strength to inherit the earth. It means that in meekness we find the key to that strength and that power, that ability, which permits us to exert a power greater than the greatest powers that man can develop in all of his self-active, selfish, greedy ways.

“Blessed are they which do hunger and thirst after righteousness: for they shall be filled.” You have known something of what it is to hunger and thirst after righteousness, and you know something of what it is to be filled. You know that that filling is not yet complete. Your gathering here proves that you still hunger and thirst for a deeper righteousness, a more all-inclusive righteousness, a fuller harmonization with God, than you have ever known before. And the promise is that to the degree that you thirst you shall be filled.

“Blessed are the merciful: for they shall obtain mercy.” How often we find in this world that people are not merciful; they try to hurt someone at the slightest pretext. So often we see people who, if they think someone is down, that they are getting the worst of it, get a certain satanic satisfaction out of adding an extra kick. We have seen it so often in this world; at least I have.

And then we come to what has always been to me one of the most glorious and wonderful expressions that this great Master Teacher expressed: “Blessed are the pure in heart: for they shall see God.” The implication of the statement is that when they are pure in heart they shall see God. According to the context it certainly did not mean sometime in the distant hereafter. “Blessed are the pure in heart: for they shall see God.” Of all the things to which a human being may aspire I cannot imagine anything greater than aspiring to see God. The Creator is greater than the creation. To see the Creator, to see God, is the highest aspiration possible to human beings. And the Master said: “Blessed are the pure in heart: for they shall see God.” Not just perhaps, or that we shall see a Being sitting on a Throne somewhere, but we first begin to see God right here—to see the expression of God through the people around us, to see the beauty of God through the beauty of nature, to see God in expression on every hand, to recognize that which is of God in all that is noble and fine and true in all the human beings whom we contact along the way of life. But that is not the fulness of seeing God. That is a step.

The more we can see that is of God the nearer we can come to the time when we can see God, and when that is there is no use to speculate. But there is one provision. This is a conditional statement, “Blessed are the pure in heart.” What does it mean? Just that we have to be good according to human standards? No. Looking back along the way, you will find that, according to human concepts, almost every generation or two has provided a different standard, or a different concept, or a different view, of what it means to be good or pure in the eyes of men. So we are not talking about fulfilling all of the concepts of men. They may be good, they may be bad; we are not judging these things. All that we are interested in is that which is pleasing in the eyes of God. If that which is of the expression of man holds true to that which is of the expression of God, well and good.

“Blessed are the pure in heart." The heart is the symbol of the emotional realm, the feeling range of Being within yourself. That which is pure is that which is not mixed, not adulterated with something that it is not supposed to contain. Pure water is simply water without something in it that should not be there. Pure wheat is wheat without oats for instance, although oats may be fine of itself. And so on right down the line. That which is pure is that which is not mixed. And so the heart, the feeling nature, is to be pure; that is, our feelings are to be wholly, completely, focalized in Love Response to God, so that Divine Love flowing through us into the world may carry blessing to all who will receive. When we get feeling reactions this way and that, when we are subject to every kind of ill condition, easily hurt, quickly disturbed, desiring to retaliate if we feel something has gone wrong, and let all of these petty little human reactions bring us under subjection to the world and the ill things of the world, that is not being pure in heart. A pure heart is so filled with Love for God that it has not got time to be filled with all these petty human reactions that subject people to retaliations, to trying to get people to pity them or indulge in self-pity. You can go on and make a list as long as you wish. The pure in heart are those who let Love for God fill their hearts until there is no room for anything else. When we love God with all that we are, including all the feeling in the emotional realm of being, does that mean that we will be cut off from all of the good things in life, all the satisfaction? No, because He came that our joy might be full. We find that in the expression of His love through us everything delightful, beautiful, glorious, that we can imagine, begins to come into manifestation as we let it be so.

But sometimes we mix up that Love for God with love for self—shall we say, 75 percent love for God and 25 percent love for self. Do you think you could get by with that? But it says here: “Blessed are the pure in heart.” That does not include any percentage of love for self, or anything else to which human beings devote their lives. It means 100 percent pure in heart. That is an absolute promise, given on one condition. And when we fulfil that condition we will find the promise fulfilled. As we learn more and more to let our hearts be purified, so that our hearts are filled with Love for God first, last and always, we begin to see the beauties of God as never before, enjoy life as never before, feel that peace and satisfaction that can be known in no other way. We begin to know what it is to really enjoy life. Step by step, as we learn to fulfil that condition, the promise is fulfilled gloriously: “Blessed are the pure in heart: for they shall see God.”

Do you agree that the simple words that the Master spoke provide an open doorway to the very Center of the Essence of Truth in all its beauty, where we can begin to feel and know and recognize the Center of things, and working out from there we can let the LORD be the architect, let Him mold and re-create, let that form which is of Him reappear? And we know that it will be beautiful. “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” And again: “Except the Lord build the house, they labour in vain that build it.”

Our gracious and loving heavenly Father, we thank Thee for the realization that as we become poor in the spirit of this world, we find that the Gateway to the Kingdom is opened before us here and now; and we thank Thee for the privilege that we have of letting Thy spirit purify, cleanse and make whole, that we may see Thee, not just for ourselves but that the light which lighteth every man that cometh into the world may so shine through us that others may see the lives which we live and glorify Thee, in the Christ. Aum-en. 

© Emissaries of Divine Light