The Accuser Cast Down
Uranda April 12, 1953 pm Class
Mystery Of God Uranda April 11, 1953
First Three-And-One-Half Of Seven Steps Of Restoration Uranda April 12, 1953 am
As we come to the close of this, another day of rest, at the beginning of a new week, we have the privilege of continuing the pattern of meditation which has been initiated, to the end that there may be clear orientation with respect to our goal and the pattern of our function in movement toward that goal.
I might pause a moment to emphasize the fact that all of these considerations, whether in the class or our general pattern of services, are fundamentally a portrayal of the working with the Law in relationship to what we call spiritual psychiatry. The pattern of outworking in spiritual psychiatry has for its purpose, first, orientation. An individual who is lost in the wilderness of life needs orientation, so that he can begin to find himself in relationship to fundamental, basic, dependable reality. And then the continuation of the process is to assist the individual in letting go of those delusions, mis-concepts, false beliefs which produce the limitations—physically, mentally, emotionally, spiritually—to begin with.
As you study the laws and principles of being, you are, according to your response, going through a process of clearing by the use of spiritual psychiatry, to prepare you to minister to others, so that you will be able to understand others. But the first purpose of spiritual psychiatry is to assist you in finding true orientation, to the end that you may correctly, adequately understand yourself. Once you begin to truly understand yourself, you can help others to find understanding because you can then understand others. But you cannot be of any true service to others except as you understand the processes which are at work in them. So all of this is fundamentally the manifestation of the process of what we think of as Spiritual Psychiatry. And through our immediate consideration you are, according to your response, finding a deeper realization of orientation in relationship to the outworking of God’s Plan in and through you.
This morning we considered the first part, about the first half of the seven steps of the restoration. Tonight, before proceeding, I would like to draw your attention to a point which probably most of you have already recognized. In our meditation upon the principles of reality that were revealed at the time of the initiation of the First Sacred School, and the work of Melchizedek through Abraham; and according to that which was recorded of that work and has come down to us, for you will recognize that there was much that was actually given into the realm of expression which was not so recorded, or which did not reach us—the record was lost. Nevertheless, the human tendency has been to see the outworking, as for instance with Isaac, the only begotten son of Abraham, as if that were merely a type, a foretelling, as it were, of that which was to come later with respect to the incarnation of our LORD. And human beings have failed to recognize that was a manifestation of the Pattern and the Plan, the principles of reality on a basis which could have achieved the essential results, so that it would not have been necessary. It was simply a second telling of the same basic principles and truths when our Master came. And since we are considering the processes of the resurrection, I would like to tie up our meditation with that initial revelation, to this extent at least. Those of you who are in the class are well prepared to see this point if you have not already done so. The rest of you no doubt know the story of Abraham and Isaac.
Now Isaac was, as a young man, taken by his father to a mountain three days journey and there was placed upon the altar, to be a sacrifice. In our class work we have recognized the two views. The view of Isaac as the only begotten son, or the expression, and the fulfillment of life and the outer sense; and the reality of being which is the fact from the standpoint of Divine vision. In this particular outworking, which was identical in meaning, in principle and in purpose to that which worked out in relationship to our LORD on earth, we recognize that Isaac was not slain—he did not die. Now if those who assume that this is a type of Christ, foretelling an event to come, were to be logical, they would have to take the attitude that Isaac should have been slain. If they take the attitude that Jesus was slain, that He did die on the cross, and if they say that this outworking with Isaac was the type, as they do, then Isaac should have been slain. The point is Isaac was not slain; the ram, which was caught in a thicket by its horns was the burnt offering.
This reminds us that later on when the children of Israel were wandering in the wilderness by reason of their self-activity, there was a type established, a pattern, a symbolical portrayal of using a ram, a male goat as the bearer of the sins of the people; and once a year the people came and confessed their sins, and in the process of the ceremony all of these sins were heaped upon the goat and he was driven out into the wilderness. That is the origin, insofar as recorded history is concerned, of our commonly used term “a scapegoat.” But in any case, the symbolism with respect to the individuals is established in this story, and the ram is used as a symbol of that part of the human being in the self-active realm which is supposed to be sacrificed.
In our consideration of the great red dragon there was an opportunity for you to recognize that this great red dragon could be maintained only by the blood sacrifice of human beings; only as human beings sacrifice themselves, their life forces, their bodies and minds and hearts, to that great red dragon—only so could it be maintained. Human beings talk about having to sacrifice something for God, and they quibble, they hesitate, they hold back, and take the attitude that it's too much of a sacrifice. Actually, all they're giving up is the process of sacrificing their life stream to the great red dragon. That which is portrayed here by the ram, that is caught in the thicket, is the self-active aspect of your own being which must fall away in order to allow the true revelation of yourself as God sees you. As you come down from the Mountain of Transfiguration, or the Mountain Transformation, you may be a son or daughter of God.
The sacrifice of the ram, symbolizing the self-active aspect of your own being. When you sacrifice, as it is called, that self-active aspect of yourself, you can then be on earth that which God sees you to be in reality. But those who hesitate to make this so called sacrifice, giving a little in return for so much, do not realize that they, in refusing to make this sacrifice, the sacrifice of the ram that is already caught in the thicket by its horns, the helpless, weak, ineffectual part of yourself that is already caught in the thicket of the world’s turmoils and difficulties and limitations, and refusing to make that sacrifice, the individual is sacrificing himself wholly to the great red dragon—his life stream, his whole being, his meaning in life—everything! He gives all for no return except misery, suffering and death. If it can be called a choice, that is the only choice that any human being has on earth—either to sacrifice his whole being to the great red dragon, or to sacrifice the ram aspect of himself, the self-active aspect, so that he may come down from the mountain as Isaac did, a revelation of that which is the divine in you. Now, the human tendency is to try to cast out the great red dragon or to fight against it, to play games with it. Blessed Ones, the human being who pits himself against the great red dragon always loses, without any exception. The seven heads and the ten horns and the seven crowns are too much for the human being.
Tonight we will not pause to go into the specific meanings of the seven heads and ten horns and the seven crowns, except to point out that here we have the contrast, the unreal application, the wrong pattern of functions in relationship to the seven as it is recognized in reality in the pattern of our present consideration. The seven heads and the seven crowns of the great red dragon—the misuse, the mis-application., the perversion of the basic Divine principle; and through that perversion, through that misuse the seeming power of the outer is made manifest. So, the human being should not attempt to cast the dragon out of heaven into the earth. He must reach a point where he has no fear of the dragon. There isn't anything that annoys the dragon more than for you to ignore him—that annoys him terrifically, if you start ignoring him. As long as you play games with him, as long as you try to fight him, you're like a mouse with the cat. You haven't a chance. He knows that he has you in his power, as long as you try to fight him, as long as you try to outwit him. And those seven heads are there, moving round and about to, well, make a mockery of your effort.
Your part, as we have seen it in our meditation thus far, is to recognize your polarity in the woman, as a part of the woman, centered in God, and to let the Christ Child be born in you; to let that spiritual expression of being begin to have actual manifestation in your life. And then, in season, as you hold steady, the process of casting the dragon out takes place. But you must reach a point where you are not responding to him, not subject to him, first. The dragon is not going to be cast out, insofar as you are individually concerned until you are no longer afraid of him, until you can go about your daily tasks of life without any reaction, without any fear, without any indication it's objection, ignoring him. And he will bellow and rage and try to attract your attention, stick out his tongue and try to frighten you, and all the rest of it—and go thrashing about, so to speak. And I think at least some of you know what I'm talking about from actual experience. But if you start reacting to him, there you are! Then you are back in his power, and you are not under the control of the power of God. The point is that you cannot have this experience until you are willing to let the dragon be, let him roar and froth at the mouth, and all the rest of it, and ignore him.
It reminds us of the statement in the Twenty-third Psalm: Yea, though you walk through the valley of the shadow of death—that's the realm of the great red dragon—you will fear no evil, for your shepherd is with you, and his rod and his staff they comfort you. He prepares the table before you in the presence of your enemies. And you have to learn to leave them alone, ignore them, turn your back! And trust God. Then, the power of God can begin to work, to cast the dragon out of heaven in you.
“And 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 [in you].
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.”
Here we have one of the most vital portrayals of the Blueprint, in relationship to that process of resurrection and restoration which we share. First, let us consider: What is the dragon? What is this great red dragon? Am I talking about some kind of an entity? The old-fashioned concept of a devil, which was supposed to be an entity, had him appear with two horns and spearpoint tail, and so on. But this creature has seven heads. And yet this dragon is what is called in the world, according to this scripture, the devil in satan! In other words, it is the same thing. It is not an entity. It is not some being, visible or invisible, which is trying to make you do wrong, and destroy you, or prevent your spiritual progress. This great red dragon is the self-active mind of man individually and collectively. The mass consciousness of the self-active body of humanity is, in the overall sense, this great red dragon. It lives on the life-blood of human beings. It has seven heads, signifying the seven aspects of perversion, as we’ve already recognized it. But this great red dragon, described as being the accuser of our brethren, is cast down, which accused them before our God day and night.
Now sometimes human beings imagine that God is an accuser. If one starts moving in the wrong direction and feels the impulse of the spirit to go in the right direction, what so often happens? The accuser starts whispering, “Now maybe it would be all right to follow this impulse of the spirit if you weren't quite such a non-entity. After all, you have this weakness, you have that difficulty, you have that problem.” And the accuser goes to work; and the human being starts listening. “Well, I guess you're right. I wouldn't be any good to God anyway. There's no use my paying any attention; I might as well go on and serve you, O great red dragon. I guess I wouldn't be any good to God. You're right, I'll serve you.” The accuser!
Our LORD came into the world and revealed the realities of intercession—and in this process of training that you are receiving here, you are learning how to be an intercessor. That is something that must work out if you are truly serve. [greatcosmicstory.blogspot.com/2023/04/the-one-great-intercessor.html] You must be an intercessor, or a part of the body of intercessory function. But it is not our LORD and Master who stands as the accuser! Even suffering the agony of the cross, He did not accuse, he did not condemn. He said, “Father forgive them for they know not what they do.” God is not the accuser. God so loved the world that He gave His only begotten Son. The accuser is not in heaven, in the sense of the Divine Pattern, in the Inner Realms. There is no angel standing up there to accuse you. God himself does not accuse you. Consider his mercy and His goodness to the children of men. God is not the accuser. Our LORD is not the accuser. There is no angel or being in heaven who is the accuser. Not one. And yet, there are multitudes of people who consider themselves to be good, and very righteous, at least self-righteous. They're always ready to be an accuser of their brethren. They're ready to whisper and condemn, and accuse in every way; and to appear righteous, ready to accuse.
Sometimes, well, we suppose that we've gone beyond that stage in our present modern civilization. So we’ll go back a little ways, to the days in the beginning of our country when the good people of the New England variety were serving God so zealously—and the blue laws, etc—and how many there were of those good, self-righteous people, elders and ministers and laymen who are ready to stand as accusers of their brethren. How about the witch hunts, just as an extreme? How many lives have been blighted because some good righteous Christian was ready to stand up and point the finger, and accuse! Blessed ones, I do not care who it is. The accuser is the great red dragon, no matter whose lips provide the means for the words in manifestations—the accuser.
“For the accuser of our brethren is cast down, which accused them before our God day and night.” Are we not before our God, here? Have you ever been any place on earth where are you not before our God? Certainly not. Wherever you are, wherever anyone may be, while we live on earth, we are always before our God. And who is the accuser? The great red dragon. Have you ever been accused, either from the whisperings in your own mind—whether you call it conscience or anything else, it didn't make any difference—the whispering, self-condemnation, self-judgment, accusing yourself, developing within you a sense of shame and a sense of guilt? By what means does the great red dragon maintain his control? Simply by engendering in you a sense of shame, a sense of guilt, so that you accuse yourself.
Now this pattern, which is prevalent through all people’s on earth, and is particularly noticeable among Christians, has been developed to it acme of effectiveness by Red Russia. Now I'm not suggesting that Red Russia is the dragon—Oh no—the great red dragon; but it’s interesting to see to what extent Russia has become the instrument, or the expression and form of the great red dragon. But it isn't limited to Russia by any means! The great red dragon is here just as much as there. But consider their patterns of trial, for instance. How the individual is broken down, and made to confess some crime which he never committed; and he is eager to blame himself, eager to get up and talk about what a criminal he is. We won't go into the processes. It might turn somebody's stomach. But, it's done every day, there in Red Russia. A typical pattern of out-working as it is made manifest under the control of the great red dragon.
But let us not assume that it is just over there. This great red dragon, whispering in your mind, accusing you! Encouraging you to do something wrong and then mocking you, and saying, “Look how weak you are! Look what a miserable creature you are! And you imagine that you could serve God? Why, you're just a contemptible worm of the dust! Just consider how guilty you are. You ought to be ashamed!” No matter who provides the physical lips for the words of accusation, it is the work of the great red dragon. He is the one who stands as the accuser.
What did our Master say on earth? “Judge not that ye be not judged.” Judge not yourself. Judge not others. He said many other things that reveal the same principles. But if you are inclined to judge yourself, you have first accused yourself; and it’s just as wrong to judge yourself as it is to judge another. Remember that. It is just that is wrong to judge yourself as it is to judge another; just as wrong to accuse yourself as it is to accuse another. The great red dragon does not care whether he maintains you in his control by getting you to be an accuser of others or an accuser of yourself—to be judging others or judging yourself. And it's the great red dragon that is the accuser. The self-active pattern of your own mind is a part of that great red dragon, and this is the creature that accuses the children of men, before God day and night.
Have you ever spent any hours hearing the whisperings of the accuser in your own mind and heart, making you feel that you are such an unworthy thing that it wouldn't be possible for you ever live the life of victory? I wonder. Have you ever heard the voice of the accuser? Is there anyone here who has not? I think not. Then if you have heard the voice of the accuser in your own heart and mind, that was the great red dragon. He or one of his angels may appear as an angel of light; may appear as someone so good, so self-righteous—but there is the brand, the accuser! The one who, either by direct accusations or sly insinuations, starts trying to undermine someone else; break up confidence, spoil some pattern, depreciate someone, just get a little word in edgewise to start with, and then gradually watch the pattern unfold. And they become accusers, and then judges. “So-and-so ought to be treated thus-and-thus. If you ask me, such and such should be done to so-and-so. If you ask me!” The voice of the accuser. And as long as you are reacting to that voice, whether you be judging yourself or another, you are by that very function under the control of the great red dragon. Not a pleasant picture, but we may as well face the fact. For it is the great red dragon who is the accuser. Not God! Not our LORD and KING. Not Michael; not any of his angels! Never the accuser. And so, you begin to see the great significance of so many things the Master said, as you actually realize this point.
“And they overcame him”—that is, the great red dragon, the accuser—“and they overcame him by the blood of the lamb.” The blood, the life stream, the life force. If I were to engage in physical combat with one of you, and suppose I, what shall we say, in some fist fight I knocked you down, we will say. It might go the other way. But just for the illustration we’ll say I knocked you down. I overcame you. That would be by the life force in my body, wouldn’t it? Now if all of blood were drained out of my body there's no chance I would overcome you, is there? The blood has to be in my body, if by the blood I am going to overcome you, by the life force. It is not by death, but by life. And blood is the life stream of your body. It is put this way, not to confuse people, except for those who are perhaps self-righteous. But in any case, because it's a revelation of a fundamental fact. It means exactly what it says. Not by blood that's been spilled, but by blood that allows the active force of being to manifest.
“They overcame him by the life force of the lamb, and by the word of their testimony.” Now where did the word of their testimony come from? We remember that the Temple of God was opened in heaven, and there was seen in His Temple the Ark of His Testament. If the word of your testimony has its source in the Ark of His Testament, it has power to overcome. If the words you speak, if your testimony, does not come from that Testament in the Temple of God it will accomplish nothing; not in any creative constructive sense. “They overcame him”—that is, the great red dragon. “They overcame him”—the accuser—“by the blood of the Lamb, and by their testimony.” The expression, not only of their lips in the sense of words, but by the expression of their acts, by their living, the revelation of the Temple of God in life. “And they overcame him by the blood of the Lamb, and by the word of their testimony. And they loved not their lives under the death.”
Now it's been amazing to me how human beings have twisted that simple statement around. What does it say actually? “And they loved not their lives unto the death.” What do human beings generally do? They love their lives unto the death. Don’t they? They love their self-active lives! They're not going to give up to the control of God. They're not going to yield. They love their self-activity. They love their lives, their own human patterns of life, unto the death, and that’s that. Now, so many people read that text and make it appear that it means that these righteous people, these good people, didn't love their lives, so they were willing to die. Most people, when they read that text, they have some picture of the martyrs way back along the line, somebody burning at the stake or something in the sort. They loved not their lives unto the death. In other words, that if you're going to be good you have to be ready to die—which is ridiculous. That might conceivably be a fact in some case, but this simply says, “And they loved not their lives under the death.” But most human beings do. They love their own human patterns of life; they’re going to live life the way they want to. Nobody is going to tell them what to do! They can do their own work of connecting up with God. They don't need me particularly. They don't need any minister, or they don't need this, they don't need that. They’re just going to live their own life, and so on, in their own way. And they love their own lives unto the death. And they die, mean nothing! So it is not by loving your human pattern of life according to the human concept, that you live. Loving your own life unto the death accomplishes nothing. These are they who love not their lives unto the death? We love God, and let the pattern of life from God appear—the blood of the Lamb.
Now, I suppose we should take a moment here to recognize that there are those who imagine that the Lamb as spoken of here in Revelation, has reference to Jesus Christ—but it does not. That's another one of those baseless human assumptions which the text itself clearly reveals: the blood of the Lamb. And the Lamb of Revelation is not Jesus Christ. Our LORD and KING was incarnate on earth. He did his job. And He's been waiting for nearly 2,000 years for human beings to wake up and share in the outworking is the Divine Pattern. In any case, we will study that point at another time; but it should be recognized that where reference is to the Lamb, it does not mean Jesus Christ, when He was made manifest on earth or at his present time. “And they overcame him by the blood, the life force, of the Lamb and by the word of their testimony: and they loved not their lives under the death. Therefore rejoice, ye heavens, and ye that dwell in them”—that is, in the heavens.
Now how many heavens are there? There are as many heavens as there are people. Heaven is within you; heaven is at hand. Your particular aspect of heaven is that which God provided for you? Most people think of it as just one heaven off up in the sky somewhere. The Kingdom of Heaven is at hand. “Rejoice ye heavens”—it’s plural, many heavens; a heaven individually, and a heaven collectively—“and ye that dwell in them.” That is, in the heavens. Now does that mean somebody that’s died and gone up into the sky somewhere? No. This is the Blueprint of the outworking of God's Plan on earth. And those who dwell in the heavens are the human beings who are letting God Will be done on earth as it is in heaven.
“Therefore, rejoice, ye heavens, and ye that dwell in them.” Do we rejoice as the accuser is cast out of some human beings? What have you found as you have come here? That I was interested in finding something wrong with you; finding something I could accuse you about, condemn you about? I've had people come to me and say, “I wish you’d tell me what's wrong with me.” Well, sometimes I may have to deal with defects, but not on that basis. I'm not interested in accusing you or giving you a basis of accusing or judging yourself. What you did? Has my attitude, at any time made you feel that whatever you have done was somehow some great big horrible sin, and something that you shouldn't have done? Can one of you say that? Not one. Some of you perhaps, but certainly some people that aren't here anymore, were just terribly disappointed that I didn't get all pompous and self-righteous when I found out that they had committed some sin back along the way—a pet sin about which they condemn themselves horribly. Oh, they were accusing themselves! And when I acted as if it didn't amount to very much, they said, “Well, this fellow certainly isn't the servant of God or he would be just condemning, saying, “What a sinner you are!”—and condemning and accusing. Oh no. I've had many a person leave the pattern of this ministry because I wasn't enough of an accuser of evil persons and evil things. They thought I ought to be in an accuser. I'm not.
So many people just love to revel in the muck of their own sins. They like to be accused. They like to accuse themselves. When you study psychology you recognize the basic principles of abnormality that cause people to like to make suffering for themselves. They like to suffer, and whenever they begin to feel badly, they always maneuver somehow to produce a condition that will make them suffer. Some like to go to the extreme where they just absolutely like to be physically abused, beaten; They like to have some black and blue marks. That's one pattern of abnormality. The other is the same basic thing except that it finds expression in wanting to make someone else suffer; finding a certain pleasure in the sufferings of others. And they enjoy abnormality. The world is full of it. There's a lot more of it than most people realize. And if you're going to serve humanity, you'll be finding some surprising things about human beings. Not that they want to be saved. Not that they actually want to get out of the realm of evil and self delusion and suffering. They want to do one of two things. Either they want to revel in the muck of their own sins and be accused and condemned, so that they can enjoy it, or they want to make someone else grovel, and accuse someone else. And look in the pattern of the world religions; look in the realm of those who are supposed to minister and to serve. How many there are who are in one pattern or the other. And they are both a manifestation of the great red dragon.
So, you here tonight begin to see that the devil, the great red dragon, has kept humanity bound through these thousands of years on the basis of a delusion! Religionists have said that God couldn't receive man back; after all he ate of that forbidden fruit; and God just couldn't receive men back until he had made his own Son come down here and suffer the agonies of the cross, and die! Then God would save human beings, but without that—no! That's the accuser, the great red dragon again, putting over the old lie. God is not the accuser. The accuser is not in heaven. And wherever the accuser appears, whether you think it's the voice of conscience, the voice of an angel of heaven, the voice of anything anywhere, if it stands as an accuser, judging and condemning—what is it? It's a great red dragon in action.
We may have to recognize the things that are distorted, and point to the way of dealing with them, clearing them out. But the accuser is not of God. The one who serves God points to the fact that you can be free! You do not have to be subject to all of this. “Judge not, that ye be not judged, for with what judgment ye judge ye shall be judged; and with what measure ye meet it shall be measured to you again.”
“And I heard a loud voice saying in heaven: Now is come salvation and strength.” Now this is the word from heaven. Notice the contrast with the word of the accuser who says, “You can't be saved! You can't serve God! You're a weak miserable creature.” But the voice from heaven says: \
“Now is come salvation—it is here—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.”
So let it be, in you and through you, that you may learn to open the way for those who are subject to accusation, that they may find that salvation, that strength, and the Kingdom of our God on earth. This is our service in the world.
Our Gracious LORD and Holy KING. We thank Thee for Thy Salvation, for Thy Strength, for Thy Kingdom, Thy Power and Thy Glory, and for all the blessings which are offered to the children of men, that all who will receive may enter in; that all the responding ones everywhere may let the accuser be cast down; that they may stand as men and women in Christ, naked and unashamed, willing to receive the beauty of being and the wonder of love, in the expression of life here on earth. O Father, I thank Thee for all who are yielding now, all who are so letting go that they may in fact, in Spirit and in Truth, begin to receive the gift of Thy Kingdom on earth; for we know that it is Thy good pleasure give us the Kingdom, that we may let Thy Kingdom come and let Thy will be done on earth as it is in heaven; for Thine is the Kingdom and the Power and the Glory forever. In the Christ. Aumen.
© emissaries of divine light
