The Angel Of The Lord
Martin Cecil June 16, 1974 am
Spiritually speaking, I have been in the position of a father for most of you for varying lengths of time, and for many others besides. I have carried many people in my bosom, so to speak, for many years, my concern having been to invite all concerned to call upon the name of the Lord, to open hearts and minds and lives that the Lord might be glorified on earth, that Abel might be resurrected into the experience of all concerned.
Years ago I heard a voice inviting me to call upon the name of the Lord. This was, of course, Uranda's voice, and others heard that voice also, some of whom in consequence did call upon the name of the Lord. Because of all this, Abel has been resurrected to this extent in my experience and in the experience of others, so that the same invitation might be extended to increasing numbers.
To call upon the name of the Lord is the first step. Necessarily there must be a turning toward the Lord in an awareness of the reality of God, but, properly, without as yet knowing anything but that there is a God. Unfortunately, in the consciousness of all too many human beings, what God is has become an established concept, hiding the truth. The only truth that is necessary when a person calls upon the name of the Lord is the awareness that God is; there is no need to try to figure out what He is. The many concepts and beliefs established in the doctrines of men should rightly be allowed to pass away, that continuing to call upon the name of the Lord, in the recognition that He is, the resurrection of Abel may occur and an awareness of the truth emerge into the expression of daily living. It is this alone that acquaints a person with the Lord, so that concepts and beliefs and imagination are not necessary.
A person remains unacquainted with the Lord as long as it seems that the Lord is somehow separate from himself. The starting point from which a person may proceed to come to the truth is in the state of affairs as it is in human experience, and certainly there is a consciousness of separateness; but we may recognize that that consciousness of separateness is a false state, out of which we need to come. We would not endeavor to make it continue, so that all that we imagine is necessary is to gain a deeper understanding of the Lord. If we think we have to have a deeper understanding of the Lord, obviously the Lord is separate from us: we are here and He is over there; we're going to do whatever is necessary to understand Him better. This maintains the false state of separateness.
Insofar as each person is concerned, the Lord is present through His angel, and His angel is the truth of you. You are an angel of the Lord, but to a large extent you know it not. To the extent that you know it not, what you do know is false, and yet this false condition is what most human beings imagine to be the reality. They say of themselves, "We are only human." This is scarcely the truth. It has seemed to be so, but the truth is that you are an angel of the Lord. What you have known of yourself has been the capacity to experience yourself. That capacity was initiated at the point of your conception. What has a beginning, incidentally, must have an ending, but you, as the angel of the Lord, had no beginning and therefore have no ending.
When the babe is born into the world there is the evidence of a physical form with the potential of growth, not only physically but in the development of a mental and emotional capacity and of a spiritual nature to be expressed; but insofar as the baby is concerned these are all potential. The angel of the Lord is present but unrevealed, although there may be a sense of something heavenly in relationship to the little child. The angel is present. That baby grows into childhood and the angel is still present, standing behind, as it were, only revealed in a very immature sense; but the child begins to know a sense of self. This which is so known is simply the experience of a capacity to know oneself. One could not know oneself on earth in physical form, in mind and in heart and in spiritual expression, without having a capacity to do it. Most are inclined to suppose that that capacity is the thing itself, is the self, but that is not true; the capacity results from the presence of the angel of the Lord, in whom the true identity of selfhood is.
In this sense it may be seen that the angel of the Lord is the Father of the one who takes form on earth. The angel of the Lord, the truth of you, is not dependent for existence upon either your material nature or your spiritual nature; but your material nature and your spiritual nature are dependent upon you, the angel of the Lord. Without you they could not exist. If, therefore, this material nature assumes an identity all of its own and begins to try to live life, as it is called, on that basis, a state of separateness is bound to be experienced, and when that separateness becomes complete it is said that the body is dead. Nothing happened to the angel of the Lord, nothing happened to you in reality, except that you lost a material and spiritual means of expression in the dimensional world, and so, specifically, you as an angel of the Lord are no longer present in form. Now it is quite evident that human beings insist upon some sort of a human identity and endeavor to preserve that, crying unto the Lord for help in this regard; but that isn't calling upon the name of the Lord; that is trying to maintain a false state, in which the Lord is not in the least interested. The true state is in the angel of the Lord. To call upon the name of the Lord is to yield the capacity of self-consciousness to the angel of the Lord, so that one may come to know his true name, his true identity.
Now, as we see, with respect to a young person growing, there are changes occurring. Birth doesn't only occur just once. What is birth in the usual sense? It is simply a change of environment for the physical form. It's the same physical form before birth and after birth except insofar as it may be recognized that that form is constantly changing. That constant change may be seen as the real birth, in which case it may be recognized that there is a birth in every moment, a physical birth in every moment. This is more or less obvious when one observes a child growing toward adulthood; the change is clear enough. But why does that change occur?
Why is there a continuing experience of birth in each moment? It is because of what may be described as spiritual birth. The material fact of a human body could never be established if it were not for what is back of that body; and what is immediately back of that body is the spiritual nature, and what is back of the spiritual nature is the angel of the Lord. As long as spiritual birth is occurring in each moment, physical birth occurs in each moment and the individual, in the external material sense, grows.
Obviously, the objective of that growth is so that the angel of the Lord may have an adequate channel through which to come into the world. "God so loved the world, that he gave his only begotten Son." Well, insofar as each person is concerned, you are the only begotten. You are you, nobody else; the only one; unique as the angel of the Lord. The human capacities have a certain uniqueness, but such uniqueness as they have in actual fact is absolutely dependent upon the angel of the Lord. Human beings, as such, are all very much the same—boring, to say the least! "The mass," they are called; and there is a mass in that sense, a mass of potential, a mass of capacity only very slightly occupied, insofar as expression is concerned, by the angel of the Lord. Most of human expression is not that of the angel of the Lord; it gives evidence of the absence of that expression, and this is what is called human.
Some people take pride in being human. That is rather unfortunate, because there is nothing to a human; he's just a husk capable of being used as the means for the expression of the angel of the Lord, and unless that is what actually happens the individual has no meaning. This is why he feels so frustrated and futile as the years go by. It may begin to dawn on him how meaningless he is, and so there is the frantic endeavor to try to make meaning, to make oneself meaningful. If one feels under that necessity, obviously one does not yet have any meaning, otherwise it wouldn't be necessary to make it. But the meaning is present; it doesn't have to be made.
The meaning is the angel of the Lord, the angel of the Lord who stands behind the wall of the material person, the material person who has assumed, and who has been trained to assume, that his identity and worth are in being a material person, a human. And there is the endeavor, of course, to try to make people feel that they are worth something as humans; but this is an endeavor to delude, because the human of himself is not worth anything. Hopefully, psychiatrists and psychologists and others endeavor to help people to feel that they are worthwhile when they are not. If they succeed they have succeeded in deluding somebody, because the human material person of himself is not worth anything. He is simply the clothing, the means, for glorifying the Lord, and the Lord is glorified when the angel is in expression on earth.
Now, clearly, the angel is not yet in expression very much through the newborn babe. There cannot be a handling of the capacities for expression yet by the angel because the capacities have not yet been developed to the point where they might be useful in that regard. So, while there may be a sensing of something heavenly about the babe, the angel of the Lord is obscure—rightly so at that point. But then that babe grows in the continuing experience of repeated birth—born again. Interesting, isn't it? Christians often speak about being born again, but gradually, in the experience of most that pattern of rebirth begins to run down until it ceases altogether, and when it ceases altogether there is a corpse. The pattern of birth and rebirth should be a constantly expanding experience.
Our Master, when He was on earth, spoke of this in connection with the kingdom of heaven, indicating that it was impossible to enter therein without being born of water and of the spirit. Now the physical form is mostly liquid. The planet earth, incidentally, is mostly liquid on the surface of it; so likewise with the human form. That liquid is very important, the juices of the body of various sorts, and they need to be there and circulating if the body is to remain resilient. When the physical body begins to become mostly mineral and the liquid is reduced, then it's said that we may have arthritis; we begin to turn into pillars of salt and it becomes increasingly difficult to move with the agility of youth. The birth relating to water is not being experienced quite as adequately as before, and this is happening because the birth with respect to spirit is not being experienced as adequately as before. A young person growing is not yet spiritually paralyzed; there is a resiliency of spirit present, and because of the resiliency of spirit, the continuing process of birth in this regard, there is a resiliency of form. But when the resiliency of spirit begins to cease, the resiliency of form begins to crystallize and the kingdom of heaven begins to recede until it's totally gone insofar as the experience of those particular capacities are concerned.
And, of course, the resiliency of spirit, the rebirth in spirit, so that the individual might come to know himself or herself as the angel of the Lord, ceases, because the material self becomes so preoccupied with material experience. Most human beings take the attitude that they haven't time even to consider spiritual things. Of course, they don't really know what spiritual things are, but they haven't time for them anyway! They don't? They don't have time to live, then, because if we become so busy with our material concerns, we are then preoccupied in that direction and spiritual rebirth from moment to moment begins to slow down if not to cease; and if spiritual rebirth ceases, physical rebirth ceases. This is why human beings are dying souls. It's very simple, really; there's no mystery to it. The angel stands behind the wall.
Now, the concern, insofar as we are properly concerned, is to permit the experience increasingly of the angel in expression. This is to live. Now whether we are young in physical years or older makes no difference insofar as what is required is concerned. With young people, as there is growth, as the capacities expand so that they would be more capable of providing the facility for the angel of the Lord, that is certainly the best time to let it happen. This is the natural course of events. But human beings have become so very accustomed to becoming involved with the lie, the false sense of self, so that they think of themselves as being a person when they are not yet a person in the true sense. The person is the angel of the Lord, and if you cut it off somewhere and say, "Now, I'm a person. Now I'm going to function as a person. I'm really something now, and I'm going to make something of myself, of course, because I'm not quite complete yet. I'll acknowledge that much at least. I need to mature a little more, of course, but I'm a person now and I'm going to do it." If that is the attitude that is taken, the individual is separating himself from the angel of the Lord, and that person has no existence separate from the angel of the Lord. Isn't it stupid that human beings do this and feel justified in doing it? All they are saying is, "I'm justified in dying. I'm justified in destroying myself. I'm justified in separating myself from life."
But how beautiful it is to see the angel of the Lord who has been standing behind begin to show himself through the lattice. We see this in young people growing, when there is an enfoldment of them in love and in the spirit of blessing, as there is a willingness, of course, on their part—we can't make choices for other people—to let it happen. But we see the changes occurring in people, not only in young people but in everyone who allows this to happen—the veil to thin, the angel to begin to put in more of an appearance in expression, because the material concerns cease to be so prominent.
A person will be inclined to say, "Well, I have to make a living, you know; this is the most important thing." Is it really? Why do you have to make a living? What for? So that you can stay alive? Why? Why is there any need for you to stay alive? It isn't to make a living that is of supreme importance. What is of importance is to reveal life, and if a person is so much preoccupied with trying to make a living that he has no time to be concerned with living, what's the point? The first concern is with living, and this relates to the spiritual nature; here life is, and if that spiritual nature of the angel of the Lord is not allowed to express in the material sense, then life cannot be known; just a little trickle comes through.
The little trickle seems like a lot to human beings when it appears while they are young, but it's just a trickle, even then. As we have seen before, concerning that first so-called miracle of changing water into wine, at the marriage which Jesus attended, He indicated that the waterpots should be filled with water, and when they were, it was found that the wine at the end of the feast was better than at the beginning. But this is certainly not the experience of human beings in the world; the wine tends to get rotten, vinegar, toward the end, doesn't it? Bad wine. Well, wine is the symbol of life, and so life seemingly becomes more difficult as the years go by, more miserable, more unhappy. It is said, "Remember now thy Creator in the days of thy youth," before the evil days come. But, of course, we can remember to call upon the name of the Lord any time, that there may be a new experience of ourselves, so that we do not insist upon maintaining that crystallized self which is probably very closely associated in your consciousness with your human name. That is not you. It may be convenient to have a name for identification purposes in the external sense, but you are the angel of the Lord who stands behind the wall, which you may allow to become a lattice, so that he can show himself through the lattice and so that he can begin to look forth at the windows of your eyes, so that he may have the privilege of making right use of the material facilities which you have thought yourself to be. These are his; as a material person you didn't make them, did you? You didn't imbue them with life. The angel is present; you are truly present. I trust that many of you are beginning to know it to be so. The only way it can be known is for the angel to be revealed in the expression of your living. Then the angel is there and the Lord is glorified in consequence.
The whole purpose of life is to glorify the Lord. There is no other reason for living. What exactly that would mean, of course, is an unknown quantity until a person lets it happen. When he lets it happen he begins to find out that life is glorious. Have you not begun to sense this? Surely you have. Life becomes glorious for itself, not because, "Oh, something glorious is going to happen." Many people are always looking forward to something glorious that's going to happen, and of course, as time goes on, fewer and fewer glorious things seem to be going to happen. But life itself is glorious. Do you not find that you enjoy something just for itself, not because you were requiring some certain state of affairs, some certain environment, something thus and so or you wouldn't be happy? No, you find that you are happy regardless of the thus and so, because life itself is glorious. Life is the expression of the angel of the Lord. When the angel of the Lord expresses because of what you have thought yourself to be in the outer sense but which you aren't, then you share the experience of the glory of life and you don't have to have special circumstances. Therefore circumstances stop controlling you; the things of your environment, the people of your environment, stop controlling you. The total control of what you are is the control of life, the life which is the evidence of the presence of the angel of the Lord.
When that is your experience, you know yourself, but you don't know yourself because you looked at yourself. You can't see yourself; all you can do is express yourself, and then the evidence of that expression is all around you. One might say that's the reflection, that's the mirror around you, of what you are, and what appears in that mirror will tell you what is expressing through you. You, each one, are at the center of your world; you know that—no one else is there, just you. And what you express is revealed in the environment around you. And when you see with the eyes of the truth of yourself, behold, the world is made new. Very mysterious, isn't it? Not at all! This is the way things are, and human beings who don't see with the eyes of the angel see a hell of a world, don't they? or they see the world as hell. That's the reflection of what they are expressing, that's all. That's exactly the way it should be. But let the angel express, and what is reflected? Well, heaven of course! If the angel doesn't express, hell is reflected, the absence of heaven.
The angel is present, standing behind the wall or the lattice. Let us be the son or the daughter, in the external sense, of that Father. For God sent not His son, His daughter, you, into the world to condemn the world, to look at it and say that it’s hell, but that the world through you might be saved, might be restored to the heavenly state. This is the only way it can be done. That's what human beings are for: They're supposed to maintain heaven on earth. They slipped up on that score. Well, seeing they didn't maintain it, they need to restore it, and they let it be restored by reason of the angel of the Lord which the individual actually is. That is your true self; reveal it! Where's the problem? Where do all the problems of the world go? They simply vanish away. Not because by the sweat of the face you solved them. You never will, because they're unreal; they're merely the reflection of a false expression, that's all. What has been expressed just comes bouncing back to you. Then human beings say they don't like it. They try to change what bounces back, when all they need to do is change what expresses and then something different will bounce back. Let all things be made new because you are willing to allow the angel to come birth through you—not showing himself merely here and there through a lattice but as a full expression of what he or she is, to give glory to the Lord on earth.
O Lord, how very thankful we are for such knowing of the truth as is apparent to us now, that we may be true to that knowing, never denying Thy presence, never denying in our expression the angel which we are. We thank Thee that the way is clear and open for this by which others may be invited also to call upon the name of the Lord, that Abel may be resurrected into expression on earth, all to Thy glory, to glorify Thee, in the Christ. Aumen.
Why is it that human beings make such a mystery of things when the way is really so obvious? Perhaps we could say a human habit has been learned, and people over the ages have become more and more addicted to their habit, the habit which is described very simply in the words "self-centeredness," the habit of wanting to be a human person, a separate individual: "Me—I am so important, I am the one. Everything should serve me. Everything should be designed to make me happy." Self-centeredness. And human beings are addicted to this and they have developed some remarkable programs in order to achieve the desired result. For a moment here and there it may seem to do the trick, but not for very long. The angel is present, and what could there be more simple than to allow that truth to find expression?
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