November 01, 2025

Birth Into The Fourth Sacred School From The Womb Of The Third

Birth Into The Fourth Sacred School From The Womb Of The Third





excerpts from


Be Spiritual Man  &  A Place Apart


Martin Cecil  May 26, 1974 a.m. & p.m.















From the standpoint of the Christian world, emphasis has been placed particularly upon the crucifixion. This event was one which occurred during the outworking of the particular creative cycle in which our Master was moving at the time, but it could not be said to be more or less important than any other event which put in an appearance during this same period. He came into the world to initiate the Second Sacred School. He did this, but, owing to lack of adequate response, it became apparent that there were not going to be those who would allow what He had to offer to have its real meaning on earth. Under the leadership which He provided, He could have carried the responding ones through in the ascending cycle, if there had been a willingness to move with Him. When it became evident that this was not going to occur, then He undertook to provide the point of focus in His own expression of living, within the scope of the consciousness of mankind, for the movement through the complete creative cycle by which the reality of spiritual man in material form might be once again a fact on earth. But this simply related to His own experience—He was unaccompanied by anyone else in what occurred. Because it occurred on earth within the range of human consciousness, the door was opened for others to follow through also into the experience of the mature state of spiritual man. During the course of that creative cycle which worked out in His own experience the crucifixion occurred—however, this was certainly not the only event.


First of all, He did something with His disciples that has not been adequately understood as to its significance. He took some water in a basin and washed their feet—the water force. Here was a symbolical portrayal, but it was the point of initiating this particular cycle, a refocalization of the truth of the First Sacred School. The evidence of the movement of this first force was originally said to be light: “Let there be light.” The washing of the disciples’ feet had a relationship to this: the feet represent the understanding. So the first requirement with respect to the First Sacred School was to clarify understanding, to provide an example in this regard, and also to offer a point of orientation for the whole body of mankind. Here was a point of refocalization with respect to that same truth. He obviously was doing something that His disciples didn't understand. They didn't really need to understand, because what He was doing related to Himself. He was the one who was initiating this creative cycle and moving through it. However, we may see, with a little hindsight, what He was actually doing. Here was the water force which permits the cleansing of the understanding, so that there may be light.



Having brought this to focus and initiated the cycle, it then proceeded forward. This related to the second of the four forces and also to the Second Sacred School, which had a particular application to the mind. The Second Sacred School could have been successful insofar as mankind is concerned if there had been those who had found it in their hearts to yield sufficiently in response, so that they might move with what He was in position to offer. He taught His disciples. He taught the people in a general sense, but it was particularly His disciples. So there was teaching involved, and this certainly applies more particularly to the mind of man. He was providing a focus for the movement of this creative cycle as it proceeded through the sequence of the four forces, but His disciples certainly didn't comprehend very much. He was the evidence of spiritual man on earth. Except as a person gives evidence of spiritual man on earth, there is no way by which he may come to the Father, he may come to a consciousness of the truth of his own being. There is no way except the way provided by spiritual man. The way of material man is no way at all. It is the way into the tomb, where disintegration takes place. While it is evident that the disciples at that time didn't have a clue as to what He was talking about, you would have to acknowledge that you do. There is a consciousness of the refocalization of the truth of the Second Sacred School. This has emerged through you and others on earth. It's taken nineteen hundred years to do it, but it's happened. Here was the example of spiritual man in action, that others might participate in the same action—not to be acted upon, not to have their feet washed, not to be taught, but to wash the feet of others and to teach. Spiritual man does not need to be washed nor does he need to be taught—he washes and teaches.


Coming to the end of this period when He was speaking to His disciples, there is the Great Prayer of Intercession, as it has been called, in the 17th chapter. And here He was completing the cycle as it related to the Second Sacred School and initiating what was to follow in the Third Sacred School. All that most people have seen of what followed was the arrest, the trial and finally the crucifixion, and He landed up in the tomb. This is the external evidence of something that seemed to be happening to the material aspect of spiritual man. It didn't change spiritual man at all, did it? The character of spiritual man continued to be in evidence all the way through, no matter what happened to material man. We recognize that this is necessary in the experience of the Third Sacred School, that no matter what happens to material man, to the person in the external sense, he remains true in his expression of what he knows of spiritual man. In the external sense it seems that a person lands up in the tomb—to those who observe. We recognize that it wasn't really a tomb; it was a womb out of which something was born.


It seemed like a real tomb into which the material aspect of our Master was placed, and it was sealed up pretty good. There was a boulder placed upon the entrance to the sepulcher, a boulder which, in this particular instance, was finally rolled away. But what does that represent? The hardened human heart, which relates to the veil, which has been solid insofar as human beings are concerned, between the experience of material man and spiritual man. It is the impure heart that keeps human beings in the tomb, keeps them on the wrong side of the veil, identified in the state of material man. It's only when the heart begins to melt, begins to yield so that it opens the individual to receive something of spiritual man, that there may be movement out of the tomb—in other words, the tomb may be transformed into a womb.


The movement out of the womb of the Third Sacred School is birth into the Fourth Sacred School, which is characterized by what was described as a Garden. The yielded heart which opens in love and trust, without trying to understand but willing to move, willing to accept the responsibility of spiritual man, whatever that may be, is the open door to salvation, is the open door to the Father. When Mary Magdalene came to the tomb filled with sorrow because she obviously didn't understand what it was that was occurring, she met up with one whom she supposed to be the gardener. But when her name was spoken she suddenly became aware of who it was really. Her heart was open and she wasn't anymore deluded by the material appearance. She saw the truth, and like human beings tend to be, she wanted to take hold of it, possess it. But our Master said, “Touch me not; for I am not yet ascended to my Father.” That was true. The fourth day of creation is not yet the seventh day. There is some more movement necessary, for man to be restored to the state of the living soul in oneness with God. In all of this we may recognize in a more specific sense what it was that was occurring in His experience—how He was, as an individual, alone in the world, leading the way through so that later others might accept the same responsibility, the responsibility of spiritual man; and then it would not be such a lonely task.


Be spiritual man, and this experience is possible to you as you emerge into the Garden, when the stone is removed from the mouth of the tomb. And the stone is removed from the mouth of the tomb when your heart is made pure. And your heart is made pure when you are no longer identified with material man, when you no longer place your values in the material world—not that there are no values in the material world, but the values in the material world are only valuable when they are the reflection of the values in the spiritual world, when your treasures are laid up in heaven. Those who begin to so emerge find that there really is a Garden—it's not just a figment of fancy. There is a tomb too—the tomb was in the Garden. The Garden wasn't in the tomb, which is what most human beings want to make it be; they want to stay in the tomb but make it into a garden. We have to leave the tomb. The tomb is still there. We see it, but it doesn't loom so large anymore; it isn't so important anymore. We rejoice in such awareness as we have of the Garden and we stand in the Garden to do what we have to do as spiritual man, in following our Master, in being what He was, spiritual man, providing that example, extending the water of truth, teaching by the expression of our lives, and bringing assurance and comfort to those who still remain in the tomb state but whose hearts are yielding.


Into The Garden Of The Fourth Sacred School



Martin Cecil  May 26, 1974  p.m.

[ youtu.be/XIf9YedLf7w?si=xZAnbtKiC3Crh7rR ]


If we take time to consider the past, we do it simply because of its relevance to the present. If I have recently been speaking of the First and Second Sacred Schools, this had little to do with history as such, but rather with the refocalization of the truth relating to the First and Second Sacred Schools at this present time, in our immediate experience. The same is true if I have spoken more particularly of the Master when He was on earth in the form of Jesus, for what He did is now relevant to us and to the whole world. In a special way, we who have participated in the cycle of the Third Sacred School have been very much blessed—we have found ourselves in a protected situation. When the physical plane approach was made, at the time of the children of Israel, there was a direct confrontation at that level with many other people who were functioning at that level. There was, necessarily, something of a collision in consequence, which was the way it should have been at that time; but it engendered a great deal of violence and stress. Likewise at the time of the initiation of the Second Sacred School; this was at the mental level, where human beings are prone to disport themselves, and so again there was confrontation. But the Spiritual Expression Plane approach, the third plane approach, is something of which material man knows virtually nothing, so there has been very little direct confrontation. Consequently there has been the opportunity to allow the development of what has emerged in this protected circumstance. We have been able to go about our business without excessive interference, because what we were doing didn't seem as though it amounted to very much, at least in the eyes of material man—and we are, or should be, delighted to have it that way. We begin to know what it amounts to, but those who make the approach from the material standpoint haven't a clue.


From time to time there have been those associated with our ministry who wanted to jump into some sort of a confrontation, get into an argument, for instance—the war goes on in either case. We are not in the least interested in involving ourselves in such antics, because they lead nowhere. This is the realm of material man divorced from spiritual man. It is the realm that was described as relating to the great red dragon in the Book of Revelation. At the time when this character was mentioned, there was first indication of the presence of a woman clothed with the sun, and upon her head a crown of twelve stars and the moon was under her feet, and she was in the process of bringing forth a man child. The great red dragon was on hand to devour the child as soon as it was born; however, in this instance, he didn't succeed. It is through the woman that the reappearance of spiritual man on earth is made possible. It doesn't all happen at once. There is a cycle involved. The woman, through whom this reappearance of spiritual man is made possible, was given two wings of a great eagle, that she might fly into her place in the wilderness for a time, times and half a time. There she was nourished and protected, while the creative cycle continued to unfold. We can see this as relating to what has occurred and is occurring within the range of our own experience—the protection that has been present by reason of the Spiritual Expression Plane approach; the two wings of the great eagle signify the ability to function at the level of the Spiritual Expression Plane.


Because the dragon didn't pay too much attention to what seemed to him to be of no particular moment, the woman has been safe in the wilderness, in her place, and we know that has been so. It is said that he did cast out a flood of water to sweep the woman away but the earth helped the woman and swallowed up the flood. The truth prevails, the woman was safe; and no matter how much verbiage has been poured out all over the place, it has made no difference to what it is that we are about. We have been in position to go quietly about our business, protected in the wilderness of the world, in our particular place for a time, times and half a time. So we have the movement relative to the first three Sacred Schools and half of the Fourth: time, times and half a time. Protection was only needed for this period, because material man has no ability to do anything beyond the earth or the realm of material experience. He is limited to the first two planes. He is very active there, occupied with all his plans and programs. These plans and programs operate on the basis of evil spirits. The principal two are fear and greed. As long as human beings can be caused to jump because they are afraid or because they are trying to obtain some kind of a reward, then the control is in the hands of what is portrayed by the great red dragon.


The realm of control is symbolized by the heaven. In the true state control on earth proceeds out of the true heaven. The way material man has worked it he has developed a heaven of his own, which relates to the spiritual expression plane level of consciousness, but on the basis of the absence of the true expression of spiritual man. What has been expressed on that level has been of the nature of the evil spirits, and human beings are constantly governed by demons in this sense, and there is certainly the need for a job of exorcism here. But exorcism is not a matter of getting into a battle with the devil. Anyone who gets into a battle with the devil will be defeated by the devil. The one thing he can't stand is to be ignored. If you start to ignore him you might anticipate quite a clamor to get your attention, and he gets your attention through these ill spirits. All of them are based in the spirit of shame, because material man knows deep down inside of his failure; he tries to hide it, and the magnificence of this present so-called civilization is, seemingly, the success he has had in hiding his shame. And out of shame spring all the other evil spirits, which constantly push human beings this way and that, governed by their emotional reactions to circumstances around them—the great red dragon is in control, from the standpoint of the heaven, the place of control which he has established.


Of course there are those who think of themselves as being intelligent human beings who deliberately make use of human weakness to govern. Perhaps, in the case of many of the politicians, they don't realize what they are doing; but when a campaign is in progress we begin to find all kinds of promises being made as to what this person or that person is going to do to make it so nice for everybody. Well, this relates to greed on the one hand and fear on the other. The politicians are not the only ones who work it this way—there is what may be called spiritual wickedness in high places. Human beings are easily manipulated and they go cheerfully to their own doom, imagining that they are really acting on the basis of their own independent thought. Never! There is no such thing as independent thought insofar as material man is concerned; it's all contained in the material box and boxed in on every side. They are all part of the material state which is in the process of disintegration, and we shouldn't be too much concerned with trying to patch it up. On the other hand, we are not going to try to knock it down—there's no need; it's going to pass away anyhow.


So the woman, the means by which spiritual man appears once again in material form on earth, is protected for the period of time necessary to allow spiritual man to appear adequately in material form once again. And in that process the great red dragon finds himself at a disadvantage, because he can only control those who are afraid of him, and hope by following his lead to get something out of it. If there are those who cannot be fooled in this regard and who are not afraid regardless of what happens, then he has lost his control; and if he has lost his control he has been put out of heaven. We see something of this sort happening in the world. We have had a place apart in order to develop the capacity to accept a different sort of government, and all this has been going on right under the nose of the great red dragon, because he doesn't really know very much about the right use that is applicable in the Spiritual Expression Plane level of being. So he is cast out of heaven to the extent that the new true control is governing in the lives of some human beings. This shift of identity from material man to spiritual man comes in the time, times and half a time—by reason of emergence out of the tomb, or the womb as it proves to be, into the Garden which is the beginning experience of the Fourth Sacred School.


The Fourth Sacred School relates to spiritual man. Only spiritual man is a graduate in the Fourth Sacred School. By no means can material man get in there. It isn't really a matter of graduating; it is simply a matter of being. So the great red dragon is cast out of his heaven into the earth—the physical and mental levels of material man—and he throws a good deal of weight around at those levels; he still does. We see an increasing intensity in this regard, more violence. Why? It was said, “because he knoweth that he hath but a short time.” He's in a bind, but the majority of people don't realize the extent of the bind they're in; or they won't face it. I think a great many people know they're in a bind, but they still have the idea that the great red dragon is going to get them out by using what seems to be available at the physical and mental levels. Material man is yet going to triumph, he thinks! Well, quite a few people have become disillusioned concerning this—you may be amongst them; and to the extent that you have experienced a new identity you know that the dragon “hath but a short time.”


Spiritual man begins to appear in material form. In the initial stages there is an inadequate expression, but if there is anything appearing we begin to realize that he's there. It is the reemergence of spiritual man in material form that has been called the second coming of Christ—it is the coming of the Lamb, the emergence in spiritual expression. This is something which relates to individual experience, but it is also working out on the larger scale, something which includes many others, who also have a consciousness of being included. But we also see there are vastly more who are not conscious of being included, and yet, in fact, they are— but don't yet know it. There was a time when we were and didn't yet know it. Somewhere along the way we approached time, times and half a time—an approach to the half a time anyway, an approach into the experience of a new identity. What was really happening was that the veil was thinning out and we were becoming aware of what was already the truth—that spiritual man is present.


What a wonder in heaven when we begin to know, when we begin to awaken to the spiritual man identity—I Am. There is a change of consciousness necessary, isn't there, where the treasures are laid up in heaven and the vivid reality is there. There have been those who have thought that they could only have the experience of spiritual man by disposing of material man. That is not what is required, obviously. There is rightly the experience of spiritual man while material man is still present; and when the experience is of spiritual man, material man reflects spiritual man, so there is spiritual man on earth in material form, and that is the reality of MAN—that is man the Living Soul.



All this has been unfolding in the creative cycle. We begin to see it and we begin to understand something with respect to it. There is something going on far beyond what material man supposes. All his efforts to make the world tick are proving to be futile; the clock's running down; so he feels that something desperate is happening but he doesn't know exactly what and he struggles to prevent it from happening. But we begin to see what it is that is happening beyond the scope of material man's vision—and that is to that extent the experience of spiritual man. Let's be true to that. Don't deny it, and don't return to the vomit of material man divorced, separate from spiritual man. The only basis of oneness is for material man to yield to spiritual man. In an hour when you think not, the Lord comes, the experience of spiritual man reappears. Spiritual man does what thinking is necessary in the true state. The material facilities may be used to this end, but it's still spiritual man on the job; material man follows whithersoever he goeth, and that seems a condition worse than death to material man. What a very peculiar idea!


In the larger sense, we see the great red dragon being cast out of heaven into the earth. And he has been overcome by the blood of the Lamb—spiritual man in spiritual expression through material man. That is the evidence of the life of the Lamb, and it is that that casts the dragon out of his heaven—bang! He lands up in the earth because he can no longer control. We see him being cast out into the earth, and we see his violent ways increasing everywhere. We see madness on every hand, an irrational state everywhere—the great red dragon raising hell because he knoweth that he hath but a short time. And that time is shortened for the elect's sake—and material man separate from spiritual man eliminates himself. No battle is required on the part of spiritual man; he simply stands by while the cycle works itself out, both in its descending aspect and in its ascending aspect, and behold, all things are made new. How richly blessed we have been, and still are, to be so enfolded in the protective care that is natural to the experience in the Holy Place, at the Spiritual Expression Plane level of being. As long as we remain in the Holy Place, we may hear the dragon going about outside, but he can't get in. The only way he can get at us is by enticing us out of the Holy Place. But we may abide under the shadow of the Almighty rather than under the shadow of death. Under the shadow of the Almighty we are identified as spiritual man; under the shadow of death we are identified as material man divorced from spiritual man. And this is the way it is. We begin to know. We begin to understand. Let us move with assurance in the creative cycle which unfolds so naturally and so easily under the hand of the Lord.


© emissaries of divine light


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