We might well remind ourselves once more this morning that we are not gathered here in the Chapel primarily for our own benefit but rather that we might share in true service. As we move together in the current of the spirit, each one may allow the unfoldment of understanding to occur in consciousness. While I have the particular responsibility of finding the right and fitting words, what is being conveyed by reason of the movement of the spirit unfolds in a unique manner in your consciousness as individuals, so that our individual understanding is of a specific nature and what is consequently offered into the consciousness of mankind has been, because of our presence here, differentiated in a meaningful fashion. The Word is spoken in many tongues consequently.
What occurs in your consciousness as an individual is different from what is occurring in the consciousness of your neighbor. Here is the differentiation of the spirit of God, the Word of God released as the sound of many waters, that those who are ready to awaken may awaken and those who are moving toward the point of awakening may be further moved toward that point. This awakening permits a new state of consciousness and understanding unknown in the world for as long as recorded history goes back, except in certain specific instances; such, for instance, as through the man called Moses and the man called Jesus. However, in the general pattern of human experience the true state of consciousness has remained obscure, unknown, until there is awakening.
The awakening comes as there is sufficient space in the heart to accommodate the sound of many waters. The space in the heart that is needful that this might occur is the extent to which the heart is pure. Purity indicates the capacity to accommodate the Pure Spirit of God. To the extent that the Pure Spirit of God is so accommodated then impurities of heart may be dissolved, dissolved by the Tone that is sounding in the heart. The heart is never purified by any humanly devised methods or efforts, because human beings who are subject to their impure hearts have no awareness at all of what a pure heart is. They are incapable of making their hearts pure. All such efforts are futile. It certainly isn't a matter of trying to be good, as some people suppose. What would be the pattern of goodness? Goodness according to some human doctrine, idea, code of ethics, what have you? These are all human inventions, although some of them may be based in the truth. By the time that truth has been translated in human consciousness it has become false. It is false because the hearts of human beings are impure.
There is a passage in the Gospel according to Matthew which outlines the situation rather accurately. This indicates why it is that the heart is impure, and gives rather specific instruction as to what is necessary in order to let the heart be purified: “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also.”
“For where your treasure is, there will your heart be also.” The heart is impure simply because the treasure, insofar as human beings are concerned, has been laid up on earth. Now this doesn't merely mean that human beings are primarily concerned about amassing wealth, which may be true with many people, but relates to what has been true of all people: that they are primarily moved by the things of the earth. We have some recognition of what this means with respect to what we have called the dimensional world.
“In the beginning God created the heaven and the earth.” It seems to have been supposed by many that the heaven was put one place and the earth another, whereas here are in fact two aspects of one thing. These aspects of the one thing were and are created by God; they come from nowhere dimensionally speaking. They come from a dimensionless state and emerge into a dimensional state. The dimensional state which is now here, rather than nowhere, is composed of two aspects—the heaven and the earth, the earth coming after the heaven apparently. Here is the right order anyway; for what first emerges from the nowhere into the now here, into the substance of consciousness, is of a heavenly nature; there is a sufficiently refined substance of consciousness capable of accommodating what has been referred to as the Spirit of God. When it is so accommodated in the dimensional world, it was referred to in the Old Testament as Shekinah and in the New as Christ; neither Shekinah nor Christ refers to a person, although a person may reveal the reality of Shekinah or the reality of Christ. In fact if Shekinah or Christ is to be known there must be a person to reveal it.
The two I had reference to in the beginning of this service were Moses and Jesus. Moses was responsible for revealing Shekinah. Usually when this is considered, the Glory of the Lord which filled the Tabernacle and shone round about is thought of as being separate from Moses and from the people, as though by some magic it suddenly appeared without regard to anything, except that there happened to be a Tabernacle on hand through which it appeared. If there was Shekinah it was because of Moses. We may remind ourselves as to how the Lord spoke to Moses apparently. Moses inquired of the Lord as to what His name was, and the reply came: “I am”—in other words Moses recognized the responsibility which he himself carried.
If the Lord who is nowhere is to be known now here it must be because of human beings. If this weren't so there would be no point or purpose to human beings. If there were no point or purpose to human beings I doubt whether they would exist. The point and purpose has been forgotten, that is true, but the potential is still present; and because of this, human beings have continued to exist—perchance someone somewhere would awaken to the truth. Most have been firmly asleep, dreaming their dreams, or nightmares, as the case might be; and this dream state or nightmare state is the state that human beings suppose is reality—the world as they know it, the world of slumber or, in the eyes of God, of death, which is maintained by reason of the fact that human beings have their treasures on earth; their values relate to earthly things.
Sometimes their values relate primarily to the physical level of consciousness, material things, so called. Sometimes their values are more particularly centered at the mental level of consciousness; knowledge is greatly valued by human beings. So some value material things, some value intellectual things, and some value what they suppose are spiritual things. These three levels of value are all earthly values, and human beings have their treasures here where moth and rust corrupt and thieves break through and steal. This is obviously the case insofar as material things are concerned—robbery is a popular sport in the world of man—but it applies equally to the mental level of consciousness and the supposedly spiritual level of consciousness.
Every so often knowledge does some sort of a flip-flop; it changes. Someone takes away someone's concept from them; they lose it and they feel bereft. But of course most people fight desperately either to maintain their material things or their mental things. Mentally speaking, these are usually called prejudices, and human beings hang on to these things desperately because they are their treasures. And if these treasures were taken away they would be in a state of poverty, they think. They lay up for themselves treasures on earth at the physical level of consciousness, at the mental level of consciousness, and at the supposedly spiritual level of consciousness.
There are all kinds of beliefs and doctrines and philosophies in this regard. Someone comes along with a better belief and doctrine and maybe snatches away someone else's belief or doctrine. There is more prejudice, I suppose, in this realm than anywhere else. And human beings hang on to their beliefs desperately. Why? Because they are afraid that if they lost them they would be nothing. And under the circumstances in which they do finally lose them it is true: they are nothing. How foolish to establish value in this fashion. It is because values are established in this fashion that human beings have impure hearts.
The heart is the emotional level of consciousness, the feeling level of consciousness. As we have noted before, each finer or more delicate level of consciousness permeates the coarser level of consciousness. The coarsest level of consciousness is the physical level of consciousness, insofar as human beings are concerned. The mental level of consciousness permeates the physical level of consciousness, and the spiritual level of consciousness permeates both the physical and the mental levels of consciousness, but the heart level of consciousness permeates all three. Now if the heart is pure the heavenly levels of consciousness permeate without interruption, without distortion, the earthly levels of consciousness; and heaven and earth are found to be one in consequence. In such case the heart level of consciousness is as an open window of heaven, and heaven is known in experience on earth; the Shekinah is a reality; the Christ is a reality in expression on earth at the physical level of consciousness, at the mental level of consciousness, and at the level of spiritual expression.
If the heart is impure, however, it isn't a window of heaven; it's more in the nature of a mirror, a mirror of the treasures of earth: “For where your treasure is, there will your heart be also.” And whatever the values are in the human attitude, they will be reflected in his heart, in his feelings, in his emotions. And so in the present human state the earthly values bounce back out of the heart into the earth again, and there is what may well be described as a vicious circle. Human beings have their values in the earth; they amass their values and the values are reflected in their hearts. And so their whole outlook is influenced and colored and distorted by these earthly values, earthly values which are bereft of heavenly values, because the heart is a veil between what should be a Holy Place on earth and the Holy of Holies in heaven.
The Holy of Holies relates to the refined aspects of consciousness present in man which are capable of accommodating, and do accommodate, Shekinah or Christ. There is the Triune Heaven, just as there is the Triune Earth. And Shekinah is of a Triune Nature, as also is Christ. In Shekinah there is the Fire That Burns, the Light That Glows, and the Cloud Of Glory. In Christ these are called Love, Truth and Life.
We might recall the story of man when he was first created. “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” So there is the dust of the ground on the one hand, the earth aspect; and the Breath of Life on the other hand, the heaven aspect. And when they're put together properly we have a Living Soul. If, on the other hand, they are not put together properly because there is an impure heart in between, a veil in between, then the result is a dying soul. The Breath of Life is triune in nature (Shekinah, Christ), the dust of the ground is triune in nature (body, mind and spiritual expression), and the heart in between.
So how shall the heart be purified? Only by Shekinah, or the Christ; only by the Spirit of God in action through these refined levels of consciousness in the dimensional world. But as long as a person insists that the real values are out here, the real values are of an earthly nature—the real values are the things of the material world, or the real values are the things of the mental world, or the real values are the things of the religious world—then the treasures are laid up on earth; the heart is impure, because where the treasures are, the heart is also. Only when the treasure is laid up in heaven can the heart be pure; because the purity is on that side of the veil, not on the earthly side of the veil, as long as the heart is impure. As long as the heart is impure the earthly side of the veil is impure. The place where human beings lay up their treasures is impure. That is the current state of human consciousness: an earthly consciousness below the veil of the impure heart.
Sometimes, particularly in the Old Testament, mention was made of the hardening of the heart. Pharaoh repeatedly hardened his heart at the time that Moses was in the process of leading the children of Israel out of Egypt. But the hardening of the heart wasn't limited to Pharaoh by any manner of means. The children of Israel were constantly hardening their hearts later. The hardening of the heart occurs, like the hardening of the arteries, because treasure is laid up on earth; the values are placed on the wrong side of the veil.
The real values are in the Holy of Holies, not in the so-called Holy Place which isn't at all holy when it's the wrong side of the veil or when the veil obscures what should be in the Holy Place. The Outer Court is not holy and the Encampment is not holy as long as the veil obscures, as long as there is an impure heart. And human beings everywhere on earth have impure hearts, and that impurity is based in the fact that they lay up for themselves treasures on earth; their values relate to the material realm, the mental realm, and what they suppose is the spiritual realm—the religious realm, in other words. Their values are in these levels of consciousness, which are all earthly levels of consciousness. And where your treasure is, there is your heart also. So the heart is impure; it can't help but be impure on that basis. And it will never change, no matter what human beings try to do about it, no matter how sincere and earnest they are in their religious beliefs, in their intellectual beliefs, in their material beliefs.
Now in the outworking of opportunity by which human beings might be restored to the awakened state from the dead or sleeping state, something was and has been collectively provided. We recognize the first instance, which was initiated at the time of Abram and came to a particular point of focus through Moses in the development of the pattern, the opportunity for the first step to be made in the cycle of awakening, in the cycle of restoration, of recreation. And that first step required approach upon the first level of consciousness, the physical level of consciousness. This was most clearly demonstrated in the manner in which the pattern unfolded. A lot of people understand that physical level of approach; it seems to be popular even today. There are those who are so enlightened that they say, “You shouldn't fight to achieve the things which are supposed to be good, by physical means. War is bad.” But not everybody believes that. War is looked upon as useful to achieve certain righteous purposes. That was fine at the time of Moses, because that was the approach, the first plane approach, the first level of consciousness approach. But human beings still imagine that if you want to set something to right you knock the bad guy down. That's proof positive that you're right, if you're able to knock him down! Isn't that the way it works? The hero has to be able to do this, one way or another—karate or kung fu or what have you, to make sure he can prevail physically speaking. So a lot of people understand that, although it's useless. It's a useless approach now; it doesn't achieve anything. But others who are more enlightened, of course, say, “Well it's better to discuss these things and argue, and we'll do battle with words.” That's what it is, isn't it?—it's still a battle, but it's more civilized to do it with words.
Well there was an opportunity for an approach at that level, the mental level of consciousness, at the time when Jesus was on earth. The physical approach could have worked under the hand of Moses, but by the time of Solomon it was all dissipated, it was all lost. The mental approach could have worked under the hand of Jesus, but that was lost in very short order. He came to offer that approach, but the response was completely inadequate, because human beings at that time were so set in their ways—not that it's a very different condition right now, but it was set in a little different way then from what it is now. Because the previous cycle had been dissipated it all had to be refocalized again. And so the approach that Jesus made emerged out of what had gone before. It emerged out of the remains of what had gone before, the Jewish pattern at that time. And Jesus used the scriptures to permit that refocalization, but it was a new approach. “It is written thus and so, but I say unto you …”
So the new approach was offered, and He came to offer it, to provide the way, the leadership, the guidance, the instruction, by which this approach might have led through to victory. But it was rejected, as I say, in rather short order; and there came a point in His ministry where it is recorded that He wept over Jerusalem. That was the point of failure of the second opportunity offered to the children of men. But it wasn't failure merely insofar as the Jewish people were concerned; it was failure insofar as everybody was concerned. Jerusalem does not apply only to the Jewish people but indicates the state of consciousness that is present in mankind, the state of consciousness when the treasure is of an earthly nature, when the heart is impure. And so, that opportunity having been lost at that point, He provided the open door by which a third opportunity might be made available.
And everything succeeding that point when He wept over Jerusalem was designed to establish the pattern for the third opportunity. That particular occasion when He wept over Jerusalem is not mentioned in the Gospel according to John, but something else is. There is the shortest verse in the Bible there: “Jesus wept”— two words. That was on the occasion when Lazarus was in the tomb and everybody was fussing about it, including Mary and Martha, who should have known better. But because it was their brother they were emotionally involved and they were centered in what they presumed was death, rather than what in fact was life, the life revealed through Jesus. They on that occasion let their polarity be reversed. And that was it insofar as the second opportunity was concerned. They broke the pattern, the pattern upon which our Master at that point was depending. So there is the occasion of the conclusion of the second opportunity, as recorded in the Gospel according to John. But it's exactly the same thing. “They would not.” So, in relationship to Himself, He initiated the third opportunity, the opportunity of approach at the spiritual expression level. Of course this was subsequently interpreted, after He had departed, as meaning that the world should be converted to Christianity. But Christianity is not the third opportunity. Christianity is the evidence of the failure of the second opportunity, just as Judaism is the evidence of the failure of the first opportunity.
However, out of the failure of the second opportunity, Christianity, could emerge the third opportunity at the level of the spiritual expression plane approach. And so we share this now—a new approach, at a new level. In order to permit this approach to be meaningful the first two opportunities had to be refocalized: a refocalization of the first opportunity at the time of the children of Israel, a refocalization of the second opportunity at the time of Jesus, so that there might be an understanding of what that first opportunity was and there might be an understanding of what that second opportunity was. This has been made apparent, hasn't it? This is the refocalization not of the failure but of the victory which was inherent in those opportunities.
It has been refocalized in your consciousness so that you needn't fuss about the failure but you see what the opportunity really is, and letting that be cleared in consciousness we have the basis for the spiritual expression approach, a new approach. And that new approach tends to be found at what human beings call the level of religion. The first approach was the physical approach. “You come into line or else!” The second approach was a mental approach, a reasonable approach, so called, because it was reasonable insofar as our Master was concerned. But it hasn't been very reasonable since. And the third approach, the approach at the spiritual expression level of consciousness, has by human beings been thought of as a religious approach, so that if approach is made at that level everybody is inclined to interpret it as a religious approach. That's right too, isn't it? You have found that to be so.
It isn't a religious approach, at least not the way human beings understand that word. It is a spiritual expression plane approach, which they don't understand at all. But human beings have the habit of trying to make something out of whatever it is, so they compare it with this and they compare it with that; but it is in fact incomparable. It is something new, a new level of approach. And it isn't a physical approach, it isn't a mental approach, and it isn't the religious approach, although it may appear to people to be any of these three things. There are those who like to have what they call an Ontological approach. This presumably relates to the mental aspect more particularly. And others of course are all hung up on organic foods and such things, which seem to be required physically speaking, with maybe a little yoga thrown in and what have you.
But the approach is at the spiritual expression level of consciousness, and that's the only one that works. But just as it was at the time of Moses with the physical approach, just as it was at the time of Jesus with the mental approach, so is it now at the time of the spiritual expression plane approach. It can only work on the basis of the focalization provided: Moses, Jesus, and such focalization as we have now—that's the only way it can work.
Human beings like to be independent, don't they? “Oh, we're going to come into the Kingdom of Heaven and we're going to attain; we're going to go to heaven after we're dead perhaps—all on our own. Won't it be nice?” But it doesn't work that way. There is always a point of focus to provide the essential direction, the essential Tone, by which the achievement may come.
So this spiritual expression plane approach requires that the treasure should be in heaven, the values should be seen as relating to Shekinah, to the Christ, to the quality and the character of God. There is the value, not in the fleshpots of Egypt, which would include all the wisdom of Egypt, the wisdom contained in the Book of the Dead for instance. And the treasure is not in the creeds, the doctrines, the beliefs, of worldly religions. All this is what human beings have made out of something which they didn't understand, and they didn't understand it because their hearts were impure. Only when treasure is again put in heaven, so that the value is there, can the heart begin to be purified, because then the Tone begins to sound; the Tone out of heaven begins to sound in the heart and it is that that dissolves the impurities, so that the Shekinah may shine through into the earth, revealing the truth that heaven and earth are one.
We are in position to make this spiritual expression plane approach now. It's the only approach that works now. Another approach would have worked thirty-five hundred years ago; another approach would have worked nineteen hundred years ago; but neither of those approaches will work now. What works now is this approach. Human beings have been very good at seeing value in relationship to the past. They have all their traditions because of this. They see the value as it relates to the past. They look back and they say, “Oh that was a tremendous value back there. Let's bring it up here.” No! It was of tremendous value back there, not up here. It can't be brought up here. Human beings drag along these corpses after them, placing their value in what is actually dead, what's passed away, and failing on each occasion thus far to recognize the value that is now. The value that was now at the time of the children of Israel was not recognized by them. The value that was now at the time of Jesus was not recognized by those who were present then.
The question is: What of the value that is now? Is anybody going to recognize it? Well we praise the LORD that there are some who are beginning to sense the Tone and to awaken to the fact that there is the value, the treasure, in heaven right now! It isn't a second-hand treasure. It's brand new, of the moment. In the acceptance of this treasure now, the purification of the heart can occur, so that because the heart becomes pure the fourth level of approach may be made. But the only basis for that approach is a pure heart, and the only way by which the heart may be purified now is to make the third level approach, the approach of the spiritual expression plane level.
If there are not those who are willing to make this approach then the door will slam shut and there will be no other approach for human beings ever, and this being the case, there would be no more human beings ever. The only way by which the heart may be purified, enabling the fourth level approach to be made, is as there is the right approach at the third level. Of course it could have been done if there had been the right approach at the first and that had carried through, or if there had been the right approach at the second and that had carried through. But neither of them did, and people still have their treasure in relationship to such things, instead of the treasure in heaven now, in relationship to the Breath of Life now, that man may be restored to the state of being a Living Soul instead of a dying soul. So the third level approach is the last call, the last opportunity. We, and all who would let it be so, are here to make that approach, that the heart may be purified. “Blessed are the pure in heart: for they shall see God.”
My particular responsibility is to represent what is true and right in all of you, and many others, to the LORD. Perhaps this representation on my part can assist you to understand what your responsibility is. We accept people as they are. This, after all, is the only way that it is possible to do. We cannot take the attitude that such and such a person will have to conform to our views as to how he should behave before we are willing to accept him. Though we may accept people as they are, we only represent what is true and right in those concerned; we see no necessity at all to represent the things that are wrong. In this way we maintain the holiness of our own beings, and we make possible the reality of the Holy Place on earth.
This representation of rightness relates always to the present moment. Whatever it is that comes to point in the present moment as the specific responsibility for us to handle provides us with the means of right representation. If the present moment, and the circumstance of it, is ignored, then there is no right representation present in that moment. Regardless of what it is that the responsibility may be, that is the one in which there needs to be right representation. It is, as it were, that we proclaim, “This is the way.” What is the behavior which you accept for yourself in the circumstance of the moment? This indicates the nature of your representation. It isn't a matter of trying to see the things that are right and true in people; it isn't a matter of shoveling away the manure, so to speak, so that you can find the treasure underneath. It is simply a matter of providing right representation yourself in the moment. Then what is represented by you will find a chord of attunement in somebody else. That somebody else may be immediately present with you, or may be a thousand miles away; it makes no difference. Those who find that chord of attunement with your representation of rightness will be drawn to you.
If you are doing this and are right in the moment, then, in view of the fact that you are a part of a larger Body, it may mean that the one who is being drawn to you is drawn to some other part of the Body of which you are a part. So there is no looking for results, peering around to see which one is going to be drawn “to me.” This “to me” attitude is the self-centered attitude, isn't it? We do not particularly care where a responding one comes to, as long as he comes to the forming Body of which we are a part. But it is right representation in the moment that establishes the point of contact with what is right in somebody else, and if the Tone is sufficiently clear in that other person the drawing power of that Tone will bring him home. This is the way it works, in simple terms, so it emphasizes the importance of the circumstance of the moment. Again, we accept the circumstance of the moment; there is, rightly, no endeavor to escape from it. This, of course, requires a certain amount of honesty. All too many people subconsciously seek escape. We have taken note of the various mechanisms in this regard which assert themselves in human experience.
Sometimes the individual will feel too tired, too tired to accept the circumstance of the moment. The very fact of seeming tiredness is part of the circumstance of the moment. The thing which the individual should do is another part: How will this be handled? Will there be a representation of tiredness in the situation? A lot of people are feeling that way all over the place, so no doubt we will provide a representation in that regard for many. But that is exactly the wrong representation to provide. If we have begun to accept the responsibility of right representation, we know how to handle a state of affairs where we feel tired, and we do not permit our feelings to govern. We do the thing that needs to be done, in the way that it should be done, with an understanding of what it is we are about, for we are not here to represent human weakness. Most people find that very easy to do, and they justify themselves in various ways. But if we are representing what is true and right in people, we are not representing what is weak and wrong. Most are inclined to take the attitude that if some sort of weakness is being felt that this, while it may be unfortunate, is more or less inevitable because it has been so customary to identify oneself with weakness, thereby representing the weakness. We are here to represent the strength. And if a circumstance arises where there is a sense of weakness, what greater opportunity could there be than to represent strength? If we are feeling very robust, then there's nothing much of weakness to handle, is there? Mind you, there's nothing wrong with a sense of robustness; we have the responsibility of representing strength.
We represent, rightly, what is strong and right in people. Now this is an interesting thing. We find ourselves, if we do this, in an assembly: parliament, congress, what have you. We didn't have to campaign; we simply assumed the position of representing what is right in people and were elected. These in fact are the electorate. No one can stop you from being a true representative of the people. You don't need to belong to any political party, and you don't need to campaign, in the ordinary sense at least. Your campaign is the correct representation, so that in relationship to every detail of your momentary living experience you represent rightness. And part of the representation of rightness is strength. It is possible to be strong, you know, in seeming weakness. So regardless of the circumstance, regardless of personal feelings, regardless of likes and dislikes, the sole concern is to represent rightness in people.
As I say, I have the responsibility of representing what is right in you and in others. I do not care at all to represent the things that are wrong. This makes me your representative of rightness. And you didn't elect me. And yet, if you are content to have the rightness in you represented by me, should there be an election I would be elected. Now, you need to see this in relationship to yourself, because you have the responsibility, individually, of representing rightness in your worlds. I could not represent rightness for you if I took as an excuse for not doing so the fact that there was some wrongness present in you. Neither can you take such an attitude with respect to those who people your world. Just because you might think there was something wrong inside someone—and no doubt there is—that's really none of your business, is it? Not if you are a representation of what is right. That's your business. And so, regardless of what may be wrong in anyone, anywhere, you still have the responsibility of representing rightness. The acceptance of that responsibility is what permits the reality of a Priesthood to be a fact on earth.
Some people have found it easy, apparently, to acknowledge the rightness that was made evident in Jesus. And so they say, “Look to Jesus to represent your rightness.” But unfortunately (although rightly so) Jesus is not around to provide that representation. Where are those who will accept the responsibility of themselves doing it? This is something that is open to anyone. It has very little to do with orthodox religion as such; it has nothing whatsoever to do with politics. And yet, anyone, anywhere, at any time, may accept the position of the representative of what is right in people. And those in whom that rightness is strong enough will become your constituents.
The Priesthood, as symbolized by the Tribe of Levi of old, was supposed to represent to God what was right in the Twelve Tribes. It certainly wasn't their business to represent what was wrong and bring it into the Holy Place. To come into the Holy Place it is necessary that one should be sanctified. One is sanctified by the truth. That sanctification takes place because the individual simply and solely represents the truth that is present wherever it is present in people. And that representation is not just a momentary thing, as though one were to say, “It's time now to go into the Holy Place, so I'll pick up my true representation and go marching in.” Representation relates to living. My representation of what is right in you is not merely a matter of words in a service. If this was all there was to it it would be pretty thin, wouldn't it? You would have no sense of any substance to it; it would be a veneer. I doubt if you'd pay any attention. Of course, even though it does have substance, sometimes you don't pay any attention anyway. But the substance relates to living, and living relates to the present moment, out of which we never get. Can you take a day off? I'd advise you not to try it! Living is of the moment, the ever-present moment, no time off, no moment when you do not have the responsibility of representing what is right and true in people anywhere and everywhere. You don't have to pick this person out or that person out; you let them pick themselves out in response to your representation. You do not have to explain what the truth is, particularly; just represent it, just be it in relationship to the thing of the moment. And you can't pick and choose in that regard. Whatever the thing of the moment is, that is your point of reference in representation—whatever it is that arises, whether it's something anticipated or something which seems suddenly to appear. There is a representation of rightness into the sudden appearance; there's a representation of rightness into what is anticipated. The question arises always: “Is it a right person who is handling the circumstance of the moment?”
How often you have found yourself representing something that wasn't so right, maybe an attitude of resentment, an attitude of jealousy, an attitude of you name-it, which is common in human experience. This is customary for human beings, to represent to each other the wrong things and, consequently, to destroy each other, to tear each other down. We are concerned not with the descending aspect of the creative cycle, but with the ascending; to hook people up with what is moving up. And that is what we are here to represent. We may say that this is a vibrational hookup; we're not going to hammer people over the head and say, “Come this way.” We simply provide the essential Tone of Life which is generated by reason of right representation. The words were written, “I am the Voice of one crying in the wilderness, Prepare ye the way of the LORD, make His paths straight.” How? By representing what is true and right. The Voice of one crying in the wilderness is heard by those wandering in the wilderness, not those who are self-satisfied in the land of Egypt. This is rightly your Voice, heard through every circumstance because you in fact are preparing the way of the LORD and making His paths straight—the way by which human beings who are willing may come back to the LORD.
There are many who wander in the wilderness, who are betwixt and between, so to speak. They may have one foot in Egypt still, but they don't really know where the Promised Land is. And they wander, and they wonder, in the wilderness. They may have emerged out of Egypt; they may still be clinging to certain aspects of Egypt, even as the children of Israel did after they were in the wilderness. “Oh, for those fleshpots!” Those who wander in the wilderness are more likely to hear the sound of the True Tone than those who are satisfied in Egypt; and hearing that Tone, because there are those who consistently provide it in the moment, they may be gathered together unto one place. When the point of orientation is available, and it is there constantly, there are those who will come home. You do not have to try to persuade people. If we feel under the necessity of trying to persuade people it is probably because we are aware that we are not offering the True Tone in any adequate sense. So persuasion seems to be an acceptable substitute for the True Tone; trying to convince people. But a person doesn't come home on the basis of that. Sometimes people can be seemingly brought close by this means but, if the True Tone isn't present and there isn't an adequate response to that True Tone, the person who seemed to be convinced will depart. It isn't the fancy ideas of the human mind that bring people home or keep them in the vicinity of home when they approach. They never come home on that basis, actually. It is what is moving in the heart where the True Tone sounds. If the heart is too impure, no matter how persuasive you may be, the individual won't come home.
Now, the Priesthood are always concerned to maintain the holiness of the Holy Place, so that nothing that defiles or works abomination or makes a lie can be represented by the one who aspires to the Priesthood; he keeps the Holy Place holy. By the way, where is the Holy Place? Just exactly where you are, just exactly where you are in the present moment. So often the Holy Place is looked upon as being somewhere else; perhaps: “When I get through the day's work I'll be able to have a quiet time somewhere and enter into the Holy Place.” And what will you bring into it if this is your view of the Holy Place?—all the unholiness of the day? If you do, it won't be a Holy Place, will it? The Holy Place is nowhere else but in the present moment, in relationship to the circumstance of the moment. There can seem to be some pretty unholy circumstances. Does that mean that the Holy Place is out? It shouldn't, if you are there. If you're there representing what is right and true, then the Holy Place is there and the abominations cannot enter in.
Let no excuse cause you to allow abominations to enter into your Holy Place. Do not imagine that you can help others by becoming involved in their abominations so as to try to make them believe that you're not so different from what they are. In such case you sure won't be! The point is that they need to be different from what they are, and you provide the evidence of what that difference should be. Always keep the Holy Place holy because it is the place where you dwell. And you will never invite anything into it that is not holy, that is not right, that is not true, and you will never leave your Holy Place to go into somebody else's unholy place. This begins to indicate the nature of a Priest or Priestess in the Tabernacle of God; each one represents what is true and what is right and therefore holy.
It is my particular responsibility, now shared increasingly by others, to represent what is true and right in the Priesthood, that the veil between the Holy Place and the Holy of Holies may constitute no barrier anymore to the Shekinah, the evidence of the Presence of the One Who Dwells. It is my responsibility in this hour to represent what is right and true in you. I would that all that is not right and true should be relinquished. But even if it is not, I accept whatever you are as a symbol of what you should be, and I represent what you should be. What is not true or right is always excluded from the Holy Place insofar as I'm concerned. On occasion some of you may have been keenly aware of this when something that didn't belong was brought close to me. In such case it's almost as though there were a wall. Some, on occasion, have felt rather badly because of this.
They came up against a wall. I've been judged and blamed because of this, or sometimes the individual will feel very badly—there must be something terribly wrong with the person concerned. Then there is indulgence in self-centeredness; weeping and wailing—"Oh dear. Woe is me.” Either judgment or such self-centeredness is quite unnecessary. Just recognize that there was something present that didn't belong, that's all. As you become increasingly aware of the True Tone you will know immediately what it was, too. You don't have to figure it out. Incidentally, this is the only way you can know what it is that doesn't belong. You can't tell by the judgments of the mind, which is inclined to say, “Well this is pretty good.” Some of the pretty good things stink. In fact, if you try to bring them along, try to push them into the Holy Place, you'll come up against the wall. Thus far, and no further.
Now, when you are true to the Tone yourself, that Tone will operate the same way through you, and others will, on occasion, come up against the wall in you. But you understand what it is; there is no condemnation. Some people get headaches butting their heads up against the wall, thoroughly convinced that what they are bringing is really needed in the Kingdom, when it doesn't belong there at all. We need to learn to keep the Holy Place holy. We are only able to do this when we are keenly aware of the true nature of the Tone. The true nature of the Tone appears perhaps, in whatever measure, in a service such as this. It appears on the basis of whatever rightness there is available to represent, so it will appear in this unique manner on the basis of all who are here present. In another setting it will appear in another way. But the True Tone is always harmonious with itself, no matter how it may take form in any particular setting, though it does take form in a unique way with respect to the setting. This makes it impossible for someone to say, “Well, I know what the Tone is on the basis of my observation of the way it appeared in that setting. So I'm going to take this Tone now and I'm going to blare out in the same way wherever I am. I know what the Tone is. I don't need any more understanding in this regard. I know what the Tone is.” But the Tone is peculiar to the setting even though it's harmonious to itself in every setting.
The most vital thing, insofar as what is unfolding in the world now is concerned, is that there should be those who have a keen ear for the Tone. The Tone being reproduced sometimes gets off-key; then it is that others are being invited to be off-key. Those who have already some keenness of hearing will immediately be aware that it is off-key. Then with others there is the tendency to judge the off-key tone which they have touched as though it were the Tone, the True Tone, emerging through this particular focalization, when it isn't at all. Woe unto those who offer an off-key tone as though it were the True Tone. So, how important it is that one find that True Tone, to become keenly aware of it.
Now, it appears in a service, but don't imagine that what is said in the service is the Tone. It is what is being conveyed by what is said that is the Tone. And if you don't perceive what it is that is being conveyed you don't perceive the Tone; you may hear the words and you may say, “Oh, those are wonderful words. Now I'll go out and I'll reproduce those words”—and we've had a lot of jargon appearing on that basis—but it isn't the genuine thing at all. It doesn't indicate what the Tone is. It may multiply human concepts pro and con, but what is the Tone? How much of the Tone do you think you have heard in what has been offered this evening, for instance? You've heard some words, but the Tone is always much deeper, has more depth to it than what may emerge in any particular service. Because, as has already been indicated, if it is the True Tone, it is a Tone of Living, total living, not just the Tone of the momentary service. The Tone may be touched in the service but not yet really known. It comes through the experience of living. And those who begin to touch the Tone must be very cautious that they do not jump to conclusions and try to force or impose something on others before they themselves know what the True Tone really is. It is never a matter of forcing concepts about something on somebody else. You may think your concepts about the truth are better than someone else's concepts about the truth, but who's going to judge in the matter? It's not the concepts that count; it's the Tone of Living—the real Tone of Living.
The real Tone cannot be experienced by anyone who does not dwell in the Holy Place. To dwell in the Holy Place, what is right and true must be represented, represented in the moment, in the circumstance of the moment, in relationship to whatever is to be done or not done in the moment. How is the situation handled? By a true representative of what is right or by a representative of something that is wrong? That's always the question in the moment. And human beings have such firmly embedded habits with respect to representing what is wrong that it takes some real alertness to handle the momentary circumstance as it should be handled, handled by a true person who is a real representative of what is right. And when what is right is represented for human beings consistently, those in whom that rightness is sufficiently strong will come home in spite of themselves. In fact, it could be said that you couldn't keep them away. There's no great task to bringing home those who are ready to come home—and that isn't everybody by any means—those who are ready to come home, when the right Tone is consistently there.
“I am the Voice of one crying in the wilderness, Prepare ye the way of the LORD, make His paths straight.” Here is the True Tone. Let that be your Voice in the wilderness. We may abide in the Holy Place when our representation is true and right. And through the Holy Place, Shekinah emerges, the True Tone is released, and the fact that the earth is the LORD's and the fulness thereof, the world and they that dwell therein, is made evident.
This is the day of resurrection. In the Christian world it is Easter Day, a time when the resurrection of Jesus is celebrated. But this is the day of resurrection. Most people find it a little difficult to relate to the idea of resurrection. As we have noted before, it is easy to relate to the event of the crucifixion. We all, I’m sure, feel that we have been treated unjustly, at times at least, and we all can relate to suffering. But resurrection is a different matter. There is seemingly no experience in this regard, so imagination has been used. This is understandable by reason of the fact that there has been no experience of resurrection for human beings in general. For something to be known it must be experienced; otherwise it only exists in imagination.
Nevertheless this is the day of resurrection for all people; not just for special candidates, but for the whole human race. Does this mean that it will happen during this twenty-four hours? It is happening during this twenty-four hours, but a day in this sense relates to a period of time. There are certain days of creation recorded in the Book of Genesis. Some have assumed this meant that the world was created in a week. But the word day used in this way is a period of time. This is the day of resurrection; this is the period of time in which resurrection is taking place. In some ways this period of time might be looked upon as having been quite lengthy thus far, because it was particularly initiated almost two thousand years ago. The process of resurrection has been in operation ever since, working at levels where the conscious mind had virtually no awareness at all.
This day of resurrection for mankind was set in motion, as I say, almost two thousand years ago. This was done on an individual basis by one man. As we were noting, we could easily relate to some of His experiences leading up to the crucifixion. It is easily seen that He didn’t resist what was occurring. He let it work out the way it was going. He didn’t make any plea for His human rights, something which is very strongly in the minds of human beings these days. He didn’t resist; He didn’t even object. He simply let it happen. It seems to me that one of the comments He is supposed to have made was, “Resist not evil.” So He was true to His own instruction. There came a moment when He was on the cross when He accepted the actual state of mankind into Himself. This was at the point when it was said He gave up the ghost, when in fact He relinquished the awareness of His conscious mind.
This is the actual state of mankind. There is no true awareness, in the conscious sense, in the body of mankind, or there has been no awareness. The only awareness there has been has been of the nature of a dream state. One may think of oneself as being present in one’s dream, moving around, doing whatever it is, but it is something that is simply occurring subconsciously, and yet there is a conscious awareness of it. That is pretty well descriptive of the state of mankind, functioning at a subconscious level, with some conscious awareness of the fact. That could hardly be described better than a dream.
It was indicated that should human beings eat of the forbidden fruit, become subject through their own feeling reactions to the world around them, judging it this way and that, they would die. It would be a fatal mistake. That has certainly proved out to be the case. A sure thing is death, they say. But the body of mankind as a whole is still in existence. The death sentence hasn’t been carried out yet—individually speaking, yes, generation after generation. At that point on the cross this Man assumed into Himself the state of mankind. His body shortly thereafter was removed from the cross and placed in a sepulcher. Clearly He was unconscious, in the mental sense, during that time. It is assumed that He was dead, although it didn’t prove out to be the case. According to the record some words were imputed to Him which were supposed to mean something, which in fact they didn’t: “Eli, Eli, lama sabachthani?”—supposedly “My God, my God, why hast thou forsaken me?” a quotation from the Psalms. I doubt if He was too interested in quoting from the Psalms under those circumstances! Would you be? No, the indication here was, as it might be translated: “Darkness, darkness, covers my face.” In other words He was relinquishing the awareness of His conscious mind; He was losing consciousness. It is indicated that He “gave up the ghost.” This has been used subsequently to indicate that a person is dead at that point when he has given up the ghost.
But fundamentally, while the conscious mind was relinquished, the subconscious mind was still in operation, the realm of the ghost; the control was being given into that realm. There was no more conscious mind on hand to do anything. But something was happening in the subconscious levels; here was present a pure heart—one point within the total consciousness of mankind at that time, of a pure heart. We recognize that all people participate in the consciousness of mankind. This was true of this one man, the same as everybody else; the distinction was that His heart was pure. In other words there was free access for the spirit of God through this open window of heaven. It was by reason of this fact that what has been called the resurrection took place.
We have an awareness that the subconscious levels of the mind constitute the realm of power: “But ye shall receive power after that the Holy Ghost is come upon you.” The Holy Ghost relates immediately to these levels of the mind of man, at least rightly so. It has been a pretty unholy ghost of course heretofore. But at that point of initiation of the creative cycle of resurrection for the body of mankind there was one point of purity of heart. Through that one point something could work. It proved out that it did work by reason of the resurrection of the body of Jesus. Here was the power of not only transformation but transmutation at work. This was the action of the spirit of God through the pure heart and subconscious levels of mind in that particular form.
One can speculate about these things but it is of little consequence because such speculation is all in the realm of imagination. It only has meaning when there is the actual experience. This is the day of resurrection. It has been this day for the last almost two thousand years. It has now reached this point. During this whole period the creative action of the spirit of God has been working—initially through that one point but subsequently there has been an expansion in that regard—within the scope of the subconscious levels of the mind of mankind. Changes have been in the process of being wrought. This is the case whether human beings like it or not, whether they know it or not. Something has been happening. Perhaps we begin to be in position, with others, to realize these things, because what has been happening has finally begun to emerge and break through to the level of consciousness, to the level of the conscious mind, the waking conscious mind. This waking conscious mind is aware of a world that is not at all the same as the world of which the sleeping mind is aware, not the same as the dream world in other words. I’m sure all of you would acknowledge that in whatever measure you have had the opportunity to see things in a different way, to understand things in a different way from that which is common in the world as human beings know it, your understanding, your approach, is different—or has the opportunity of being different. There is somewhat of a distinction here. Some have taken advantage of the opportunity; others haven’t. All these things prove themselves out.
In any case here is the day of resurrection. The One who came on earth, and was called Jesus, offered a different way, to start with; but clearly that was rejected. Christians subsequently have tried to convince themselves that somehow it wasn’t rejected, because they were picking up the scraps, so to speak, afterwards. But what He brought was absolutely rejected. And there is nothing that anybody could do about it subsequently to try to gather it together again. What He brought was gone. But He did establish, by assuming the responsibility which He did while hanging on the cross, the day of resurrection, resurrection which would come inevitably. Who would be included in the experience might be a question. But the day comes. The day is here. The fulfilment comes. We have called the resurrection the restoration of mankind to the true state of man, revealing the likeness of God on earth. Simple. This is not something that human beings by their own efforts could possibly do. They do not know God, after all.
But the working of this creative spirit, through the mass consciousness of mankind since this working was initiated, has wrought many changes. Human beings are inclined to take credit for these changes when they seem to be indicative of real evolution in the human race: technology for instance. This is claimed as though the human mind thought it up, and people feel proud of themselves in this and compliment each other about it—the great men of the earth. In every field this is the way it works from the human standpoint; but it isn’t the way it is really working, because anything that has happened has happened because of this creative working through the subconscious minds of the human race as such, emerging specifically in this individual and that and invariably being mistranslated, translated according to the structures that were already present in the impure hearts of human beings. So all kinds of marvelous things have happened. There is a great civilization, were told. It doesn’t seem to be quite so great and stable as it might be.
So in this day of resurrection the creative spirit of God has been at work, transforming things in the mass consciousness. Many people have the notion these days that we’re moving into some sort of a new age. If we see it in the terms which I have been describing I suppose that could be one way of describing what is happening. As this creative spirit has been at work changes have been wrought, and according to the quality that was present in individual human beings they have either been caused to move upward in the process of resurrection—that is, letting something clarify in their own subconscious minds—or they have been resisting the process. If the resistance is over fifty percent, I suppose, then the individual tends to go down; it tends to be a destructive and painful experience. While the choice may not for the most part—to start with at least—be a conscious one, a choice is constantly being made by people as to how they shall relate to the creative movement of this spirit through their own subconscious minds.
Of course the already existing structures that are present in the subconscious minds of human beings the world around tend to influence what happens in the individual experience. Tradition dies hard, for instance. All that tradition is is a more or less rigid structure which has been built in the consciousness of human beings over the centuries, over the millennia indeed. And so they have these things still in their subconscious minds and the creative spirit of God comes up against them. They either are allowed to yield, because the character of the individual is such as to permit this to happen, or if there is no yielding there is resistance. And there is nothing that can stand in the way of the movement of that creative spirit, so people find themselves being thrown down. That is an uncomfortable experience; it’s much more comfortable to be resilient, to be willing to let go and not to feel that one is betraying anything by doing so. The reason why people feel that they are betraying something is because they have worshipped these images, these traditions, these rigid structures in their subconscious minds. And they occasionally come out into the conscious mind; human beings describe them this way and that; but it has been more important to most people, seemingly, to be loyal and true to these rigid structures than to be true to the creative spirit of God. Of course the choice hasn’t been clear-cut in their own consciousness, but it has become clear-cut in our consciousness, hasn’t it? It started out by being a subconscious thing, and finally it broke surface somewhere along the way and we became conscious of the truth, conscious of the way things really are—at least to the extent that we could see it at that point, which certainly was not a complete view, and isn’t a complete view yet. But we can understand something of what is happening on the grand scale—we could put it that way—at least grand in the eyes of human beings; small potatoes from the universal standpoint.
Seeing this larger view of things we can emerge out of our self-centeredness a little more, if we will, and recognize what our individual responsibility is in the matter, because if we do have a conscious awareness of these things, such as it is at the moment, then we have a responsibility to handle what arises in our own subconscious minds on the basis of what we see, what we know, and not on the basis of the usual traditional eruptions out of the subconscious state. We have noted recently that all human thinking, all of it, has been based in the fact that human beings in their present state have impure hearts, so that what rises up to be thought about rises up out of an impure heart, so that what is called thinking is always rationalization, rationalizing something that is already present in the impure heart. Human beings have become expert at this. There are some brilliant rationalizers in the world—they are sometimes called brilliant minds—very capable of making things seem to be something that they aren’t, making it all seem so logical and reasonable when it isn’t, when all it is is explaining away the impurities that are present in human hearts. This is a futile undertaking, leading nowhere. The nowhere is called the grave.
The body of Jesus was placed in the sepulcher, in the tomb, but obviously there was something happening with respect to that body or it surely couldn’t have stood upon its feet and walked out into the garden. Of course there was the little problem of rolling away the stone from the mouth of the sepulcher to start with. The illustration is absolutely accurate. He had taken upon Himself, accepted the state of, the body of mankind, which is lying in a tomb. Who can dispute that fact? Is not the consciousness of mankind oriented in death? It is a general attitude that death is the most important thing in life! Rather contradictory, one would suppose, but death occupies center stage. And, as Job put it one time, “The thing which I greatly feared is come upon me.” We worship death through fear. It’s interesting to observe that death is the central theme of human experience, the absolutely sure thing in their view. They put taxes alongside; but they’re not really quite the same as death, are they? Here is the one thing that is supposed to be absolutely sure; here is god, eternal god: death. Of course people don’t look at it that way, but that’s the attitude that is being taken. And they revolve around this god.
But there is something at work in the mass consciousness, as there was something at work in the subconscious mind of Jesus in the tomb. He was in a coma there. Human beings, the body of mankind, has been in a coma for a long time: no conscious awareness of the truth, no conscious awareness of what the being of man is, just a sick figment of fancy, an un- pleasant dream in the tomb. This is the human state. Whether anyone believes it or not, likes it or not, that’s the way it is. Human beings have long lost consciousness of the truth as it relates to themselves. Because there has been such a big blank there they have invented all kinds of things to try to fill the blank, but not too successfully. There has always been that emptiness, that sense of insecurity, which they try to fix one way or an- other. We’ve all indulged in this stuff. And all that leads to nothing.
But now, the human race having been given opportunity repeatedly to rise up of its own choice consciously, and having refused to do that, the only way left by which it can be done is subconsciously. This is what is happening. There is the creative action of the spirit of God, initiated at that starting point long ago and working in the subconscious mind of man ever since to sort things out there; so that there will be those who rise up and there will be those who go down. And this is what is happening. We have the experience, in some measure at least, of rising up, or of being given the opportunity to rise up; and again I make that distinction. There are others of course in the world; certainly we’re not the only ones! Everyone in fact is participating in this process: up or down. For a while there are those who are in between—the lukewarm they were called, weren’t they? Neither one thing nor the other. But eventually the issue is presented and each individual either rises up or goes down.
In the rising-up process of course something begins to be seen of a larger vision. To start with, that larger vision is always translated on the basis of previous traditions, but obviously what is to be known in the resurrection is not something that has ever occurred before. It can’t be translated on the basis of forms out of the past. You’ll note that the writers of the Gospels had a little difficulty in describing what happened after the resurrection. Of course! They didn’t know what happened. So they wrote some stories, which may have within them a kernel of truth but they are rather deceptive, because the resurrected state is not the same state as the unresurrected state. The state and condition of the experience of Jesus was not the same after the resurrection as it was before the crucifixion—something different, about which human beings know nothing. They have no experience of it, so all they can do is invent imaginative stories. How about finding out what it is?
Well we have the opportunity, not just for ourselves as individuals but because we are a part of the whole body of mankind. What is happening is happening to the whole body of mankind, no exceptions. Those who compose that body of mankind participate in the resurrection or in the disintegration of what has existed in the experience of human beings heretofore. This nightmare state is passing away. We either identify ourselves with the nightmare state and pass away with it or we allow ourselves to move in the resurrecting process. This is happening, as I say, with human beings everywhere. Some have come to a level of breakthrough into a conscious awareness of the true identity of mankind: Man, made in the image and likeness of God, a facility for God’s action on earth. The identity of man is God, but it hasn’t been in his own consciousness. He has tried to have something separate, all his own, so he could do as he pleased.
Now we come again, in this cycle of resurrection, to the opportunity of participating ever more fully in a true conscious awareness of the mind that was in Christ Jesus. Here is the Son state of consciousness. But the Son state of consciousness is not separate from the subconscious levels, the Holy Ghost state of consciousness. It is all one and is all being clarified. The process of resurrection is in operation. Awakening to this, then consciously we are in position to be deliberate in our attitudes, deliberate with respect to whatever it is of the impurity, the filthiness, of the subconscious mind which may present itself to us. Human beings are inclined to kowtow to these things and say they can’t help it. They are going to be unpleasant if they feel like it. They are going to judge things, they are going to judge people, they’re going to condemn, they’re going to criticize, if they feel like it. Well that’s a dead giveaway! Very dead. If they feel like it: the filthiness of the heart coming out and establishing the control as to how the individual is going to operate, what he’s going to do, what he’s going to say, how he’s going to act, how he’s going to behave. In the resurrection one acts and behaves in the consciousness of the Son of God, or the Daughter of God, and not on the basis of the way one feels. So many people say, “Well I would be dishonest: I feel this way, therefore I have to act this way.” That is dishonesty! It is denying the truth, denying the reality that is present to be expressed. The individual says, “I can’t express that reality; that would be dishonest because I feel some other way.” Who cares how human beings feel? What is it that should be expressed that is honorable and true and right and which does not judge and condemn and criticize and throw down? When we begin to associate ourselves with that truth, which is the only truth, then we find ourselves participating in the resurrection of life. The other aspect of the resurrection is the resurrection of damnation, as it was called—in other words going down, refusing to accept honestly the truth of one’s own divine character. That acceptance is the only honest thing to do; everything else is dishonesty.
So here we are to share in the resurrection, not because we set it up or are so much better than somebody else; but we have the opportunity of seeing, of knowing, and woe unto those who have this opportunity and do not accept the responsibility that goes with it. So we share in allowing the conscious mind of the body of humanity to be reconstituted. By reason of the Son, this conscious mind, the direction is given, the control is extended, with respect to anything that is not fitting that rises up out of the sub- conscious mind. “Get thee hence, satan!” Quite simple. But it takes deliberate action to do it.
This is the day of resurrection. Behold, I come quickly. It may have seemed to be rather slow heretofore, having taken almost two thousand years to get to this point, but I think you and many others are quite aware that something is coming quite quickly now. There has been a clearing, the creative action of the spirit of God is present, and human beings either yield to it, forget all their human nonsense, or they go down. We have the opportunity to the extent that we see, understand and know these things, to offer a point of orientation to all those who, although they do not see clearly, nevertheless sense what is happening and are moving in that resurrecting way. We rejoice to provide for them an enfoldment, a love with no judgment. But we will not be in position to offer no judgment if we have been judging the person sitting right next to us, or if we’ve been judging ourselves, and condemning and criticizing, tearing down, and refusing to face honestly one’s own impure heart, trying to justify and excuse oneself. Ugh! Horrible, isn’t it, if you really look at it. I had the misfortune to see quite a little of it, and one sees it in oneself too.
Let the resurrection occur under the hand of the Lord, by the spirit of God, the Holy Ghost at work in the subconscious mind raising up what needs to come to the conscious mind, so that it may be dealt with. Behold I make all things new. And as that consciousness clarifies, the dream state, the old world of the dream state, passes away and the true world, which is in fact already present, becomes known.
Ken Carey— Martin, all of us here this morning have the opportunity of participating with you, and not only the opportunity of resurrection but the privilege and the responsibility of resurrection as well. And I thank you for the powerful and dynamic expression of spirit that might shake all of us out of our lethargy and get us moving in the creative currents of the spirit, that together we might move. And nothing can stand before that collective movement, because that is what this is all about. It’s such a beautiful thing.
Martin Cecil— That movement is easy when it is our movement; it’s tough when we resist it. So there is a little hint: Do you find anything tough? You know why. Move easily in the creative spirit of God and participate thereby in these final cycles of the day of resurrection, final hours I suppose, of the day of resurrection. Praise the Lord for this opportunity. As we well know, the true character of God in expression through man reveals itself in thanksgiving and thankfulness, amongst other ways. Let us be thankful for this glorious way which is consciously open before our awareness. Let us give thanks for it and walk in that way.
