The Mystical Language

The  Mystical  Language

Uranda   August 26, 1946

 

I have in mind for tonight a consideration of what we might call the mystical. When we speak of mystical things we mean simply a consideration of those spiritual realities, those eternal verities, which cannot be expressed in mere words alone, a portrayal of truth which must be spiritually understood. There are levels wherein words can be used to simply convey information as such, but there are those realms which cannot be clearly conveyed by any means if we undertake to do it by words alone. 

Mystical language has for its purpose the conveying of an idea, an awareness, the development of a sense of perception beyond what we might call the ordinary. I use “ordinary" rather than "normal,” because humanity is functioning on a subnormal basis. That which is normal, or natural, in the true sense of the word is of reality, or the absolute truth. That which is natural to this world is actually unnatural. What is ordinary in this world is not normal; it is subnormal. And when we consider the realm of awareness ordinarily conveyed, in this subnormal expression of life, by words usual to this subnormal consciousness, we cannot fully convey, or reveal, that which is of the true normal, the true natural. We must let ourselves develop a sense of awareness, an ability of perception, which will open a state or level of consciousness above this subnormal state in which the world is engulfed, and when we begin to approach this normal, or natural, realm of being we find that the language upon which human beings depend for the conveying of ideas is inadequate.

In Scripture we are told that in the beginning there was one language—a means of conveying ideas which was not limited, as the many languages now in existence are limited. That one language had words to convey meanings which are not to be found in our present language. In that original language the spirit of the expression was of the essence, and that spirit of the expression is still a universal language. There is still, regardless of the divisions of language, a universal language. Some have tried to say that music was the universal language. It partakes of the nature of the true universal language that is utilized in the world today, but the languages of today are inadequate in their comprehension and expression of this universal language.

The universal language is the language of love. The barriers that human beings have erected are not barriers to that language, and unless we let the spirit of divine love be in the spirit in which the word is spoken, and unless that universal language in its essence, as it emanates from the divine source, is recognized in the word that is heard, there cannot be true comprehension. These things transcend the realm of so-called scholarly attainments, because the intellectualist undertakes to define and confine to the letter of the word and the letter of the law, to bring everything down to a point where it may be analyzed, taken apart and put together again. A peculiar thing about these things which can be analyzed, taken apart and put together again is that they are dead—all of the brilliance of man brings, in fact engenders, death.

We begin to understand the true purpose, yea, the necessity, of what we may call mystical language, because it is in this that we begin to truly comprehend the reason for the word that is written: “The letter killeth, but the spirit giveth life.” Mystical language undertakes to convey without limits, undertakes to make possible an awareness that cannot be set within definite confines, undertakes to reveal that which cannot be defined.

In this particular expression, conveyed in mystical language, which I would consider with you tonight, we have something that shows a most remarkable wisdom with respect to the use of mystical language, for it begins in its mystical expression in a realm where comprehension should be easy, concerning things that are readily recognized, and moving from the realm of the known, which is portrayed in the simplicity of mystical language, it moves into the realm that is not known, into the realm where there is very little comprehension in the world; and it is done in a few words. To my mind it is one of the most remarkable of all the mystical passages to be found anywhere in all of literature. Its achievement in this regard, in so short a space, so effectively done, sets it apart as a brilliant gem, something that is well worthy of our consideration.

I am going to read just seven verses and all of this is achieved within the range of seven verses. And one verse contains the epitome of the mystical portrayal that is essential to man if he is to become more than man: four lines, one verse—the sixth verse by the way. You can call it coincidence, happenstance, whatever you wish, but nevertheless it is the sixth verse and it reveals that by reason of which man can become aware of his true nature and of the right way to function in harmony with God.

Or shall we say, with respect to this specific verse, it reveals the machinery, if you want to put it that way, the means by which man can become more than man. When I read it, at first you may be unable to see all that I have just suggested, but my introduction is not leading up to an anticlimax. Just let go to the spirit of the Word. Remember that we are dealing with mystical language, which must be spiritually perceived and understood. I am going to read seven verses from the 12th chapter. As I go along, don't try to figure anything out; just let go to the spirit of the Word.

Remember now thy Creator in the days of thy youth, while the evil days come not,

nor the years draw nigh, when thou shalt say, I have no pleasure in them;

While the sun, or the light, or the moon, or the stars, be not darkened,

nor the clouds return after the rain:

In the day when the keepers of the house shall tremble,

and the strong men shall bow themselves,

and the grinders cease because they are few,

and those that look out of the windows be darkened,

And the doors shall be shut in the streets, when the sound of the grinding is low,

and he shall rise up at the voice of the bird,

and all the daughters of music shall be brought low;

Also when they shall be afraid of that which is high, and fears shall be in the way,

and the almond tree shall flourish, and the grasshopper shall be a burden,

and desire shall fail:

because man goeth to his long home, and the mourners go about the streets:

Or ever the silver cord be loosed,

or the golden bowl be broken,

or the pitcher be broken at the fountain,

or the wheel broken at the cistern.

Then shall the dust return to the earth as it was:

and the spirit shall return unto God who gave it.

Seven verses, moving from the realm of the known to the unknown, revealing the secrets of life for those who have eyes to see. There we have the beauty of mystical language immediately evident. Let us consider the meaning of this mystical portrayal. It moves from the realm that is obvious into the realm of the unknown. “Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them." It is obvious that we should remember our Creator in the days of our youth, and it is obvious that when the individual does not remember his Creator in the days of his youth the evil does come, and the years draw nigh when he says, “I have no pleasure in them.” And that leads to the mystical expression of the known: “While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain."

“In the day when the keepers of the house shall tremble..." The house is the physical body. The keepers of the house are the hands. He is talking about the human body, the human being. “Tremble” indicates advanced age. “...and the strong men shall bow themselves...” That is the obvious mixed in with the mystical. “...and the grinders cease because they are few...” The teeth are the grinders that cease, because they are few. “...and those that look out of the windows be darkened.” The sight gets dim; they are not able to see. Here we have mystical language describing something that is known, that should be immediately recognized and grasped. “And the doors shall be shut in the streets, when the sound of the grinding is low”—outside influences shut out as much as possible. I don't think that I need to talk about the balance of that verse, or the next one; it should be obvious.

We come to the 6th verse: “Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.” There is the mystical portrayal that is of vital importance to us, that moves out of the realm of the known into the realm of the unknown.

“The silver cord” is the mystical language utilized to describe that connecting link between the Source of life and the human being. In Revelation we have a portrayal which correlates with this, also given in mystical language. This silver cord is the connecting link between the Source of life and the human being at the point of what we call the seventh seal—the pineal gland in the head. Once that silver cord is broken the physical body is dead. As long as that silver cord remains there is life, and that is true of all human beings, without exception. “Or ever the silver cord be loosed.” Of course the original point is: “Remember now thy Creator,” before the silver cord is loosed, before the connecting link between the body and the Creator is broken.

“Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher broken at the fountain, or the wheel broken at the cistern.” Let us begin at the end of the verse and move backward. It would be a little easier, because the golden bowl is the least understood. A cistern is a means for storing water. It is not a source of water, merely a means for storing water. Water is the symbol of truth, and a cistern is a means for storing water; therefore the cistern here symbolizes the human mind which undertakes to store up certain truths in itself. The wheel is the means by which the water is lifted out of the cistern, and that means the processes of thinking, or memory, etc., by which the truths which have been stored in the mind can be lifted up to the surface for use. But the mind is not the Source of truth. The mind is merely a storage place; and the wheel represents the thinking processes, the memory processes, by reason of which that which is stored may be brought to the surface for use.

“Or the pitcher be broken at the fountain.” A fountain is more than a cistern. A fountain is that through which the water springs and bubbles and flows. It is a source, not just a storage place. It doesn't say that the fountain is going to be destroyed; it simply says, “or the pitcher be broken at the fountain.” The pitcher is the means by which that which is at the fountain may be taken and utilized by the individual. The water bubbling from the fountain cannot all be contained, or all stored. All that the human being can do is to go to the fountain with his pitcher and receive of it. So the fountain does not become destroyed; it is the pitcher that is broken at the fountain. The fountain is the source of water, or truth, or the water of life. And it is a fountain.

What is the pitcher? What is the fountain? What is the source of the water of life, or truth? It is the Lord, or the Creator, the Father within. And there is a fountain, if it be recognized and known, within every individual who has any ability of comprehension. We might say that the fountain is there anyway; but the fact of the fountain being there would not make any difference if there was not any ability to have perception, any intelligence. “Or the pitcher be broken at the fountain”—the means by which the water of truth, the water of life, is carried, conveyed, so that it may be utilized. This has what we might call a double meaning. It is a function of the mind, particularly in this illustration, but it also applies to the physical body. The important application, however, is that the mind itself is not just a cistern, although it has the ability to store up; but it also is a pitcher which has the ability, if that ability be used, to go to the fountain and receive of the water that bubbles forth from the fountain freely, fully, available to all alike.

There we begin to reach into the realm of the unknown, because there are very few human beings who realize that the fountain even exists, let alone to take their pitcher to it that they may receive the water of the fountain. Nevertheless the fountain does exist, for every man, woman and child on the face of the earth, and every individual who has any intelligence at all has the pitcher wherewith he may go to that fountain and receive of that water, concerning which the Master said: “He that drinketh of the water which I offer hath eternal life. He shall never thirst again.” That is the water.

When individuals function in the realm of the cistern mind the water is more or less stagnant if the water from the fountain is not continually being put into the cistern, and when the individual undertakes to function from the cistern level of consciousness he finds that when he drinks of that water it doesn't quench his thirst; always he wants more and more— he can drink of the water of this cistern and keep drinking, keep drinking, keep drinking, and his thirst is never quenched; and the more he drinks the more he wants. You can go out and examine all these great intellects in the world who think they are going somewhere and doing something wonderful. They have all this knowledge and information; they have been drinking freely of the cistern water. How many of them are satisfied? Those whom I have contacted were obviously still just drinking the cistern water that was not very fresh. They were in a sore state of mind.

But that is not all. The pitcher being broken at the fountain: if there is such a pitcher, and if there is such a fountain and it is connected here, that is, while the individual has life—and until the silver cord is loosed he does have—it behooves each individual to find out how to use his pitcher and how to find that fountain.

“Or the golden bowl be broken.” What is this golden bowl that is broken when the silver cord is loosed? When the life of the body is gone the manifestation of spirituality is gone, the manifestation of nobility, of all that is the highest and finest and best that is possible in the realm of the kingdom of heaven on earth. “Or the golden bowl be broken.” That relates to the spiritual expression plane of being. All the way through the Bible gold is used to symbolize the true expression of spirituality, that which is of the divine essence of being. We remember, for instance, in Revelation, in the mystical language that is used there, the portrayal of the seven golden candlesticks. We can turn to the Old Testament and find the use of gold with respect to the temple, fixtures of the temple, vessels of gold, etc., all revealing the same thing. Gold is used all the way through the Bible to symbolize the expression of true spirituality of being, the essence of divine being made manifest on earth. There are specific reasons for that.

When the light of true spirituality is made manifest through the individual there may be the pure white light that contains the all, or there may be the creative light that is of the current of divine love, and that is golden in color actually; not just according to imagination, not just something someone develops as a fanciful theory, but that light which is of the light of divine love is actually golden in color. And that is the reason for the utilization of gold as the symbol of the expression of the essence of divine being on earth.

The golden bowl means the expression of the divine essence through the individual, the spiritual expression plane of being, the means by which all that is noble, fine, true and real may manifest, that phase of the human being which is revealed when the human being responds properly to the Lord, the essence of divinity on earth. That is the golden bowl, and the golden bowl should manifest through every man, woman and child upon the face of the earth. It doesn't. Most human beings do not even know that there is a golden bowl. But actually everything that is an expression of true nobility in any individual is something of the manifestation of that golden bowl—not its fulness, but at least an indication that there is such a thing. It behooves each individual to find out what that golden bowl is, find out how to let that golden bowl manifest.

What is a bowl for? It is to contain something, to convey something. We have a pitcher at the fountain, but we have the golden bowl. The divine source of life, or the expression of life, is contained in it—it is the means by which God would convey to every human being the very essence of the atmosphere of heaven, that it may manifest on earth, that man may enjoy that which is contained in the golden bowl and let it overflow. That golden bowl will overflow, and keep overflowing, in the life of the individual if he simply continues in true attunement to his Source of life.

So, until the silver cord is loosed, which means the end of life in the physical sense, there is a golden bowl for every human being, there is a fountain, there is a pitcher at the fountain, there is a cistern, and there is a wheel at the cistern. The brilliant intellectualists of this world, with their educational programs, confine themselves to the cistern and the wheel of the cistern. They ignore everything else, and then wonder why conditions of chaos exist in the world. The answer is contained in the 6th verse of this 12th chapter. There you begin to see something of the revelation that is possible through mystical language, and it should emphasize why mystical language must be used, because if the cistern mind could comprehend it, and if the wheel at the cistern thought that it could understand it, it would forthwith make it a cistern expression, and that would not give contact with the fountain, or with that which is contained in the golden bowl. That which is contained in the golden bowl is not lost when the golden bowl is broken. The fountain is not destroyed merely because the pitcher is destroyed at the fountain.

“Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.” When we realize these things that exist for the individual, that are living, are just as real and more so in fact than the cistern itself and the wheel at the cistern, when we realize that the intelligence of men is supposed to be lifted up to a realm beyond the cistern mind into an awareness of the fountain and the uses of the pitcher at the fountain, to the uses of the golden bowl and all that which is contained in the golden bowl, then we begin to live. The world is not truly living; it is merely existing until it dies under the rule of the prince of death, because it is subject to the things of death, as the cistern mind always is until that cistern mind is connected up with the fountain by means of the pitcher at the fountain, and until that which is of the golden bowl begins to overflow in the individual life.

We see that humanity, having separated itself from God in consciousness, closes out the multitude of blessings which the Lord our God would so gloriously make manifest for human beings. Why is it that the human being refuses to recognize, acknowledge or utilize the fountain, or the pitcher at the fountain, or the golden bowl, or that which should overflow through or from that golden bowl, that all these blessings of true life might manifest while the silver cord unifies the human being with his Creator?

“Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.” That is the end of the physical manifestation, just like that. That is not what God intends. He intends that we should know the fountain, utilize the pitcher at the fountain that He has given us, that we should come to recognize and know the golden knowledge, that which is contained in the golden bowl, and let it overflow through us into the world. Then will we be serving God and man, fulfilling that for which the Creator made us, and then will our lives be worthwhile. Concerning the Creator and His attitude toward you, toward each one who will hearken, toward all who will become aware of the fountain and the golden bowl, there is more mystical language, that reveals the love which the Creator has for you, that reveals what will take place in you and for you when you become aware of the pitcher and the fountain and the golden bowl.

There is the mystical language of the Lord calling to you: “Come near unto me,” or again, “Come out of her, my people, that ye be not partakers of her sins.” It is all the same story: Come away. Cease to function in the stagnant realms of the cistern mind. Cease to depend upon the wheel at the cistern. Begin to depend upon the Creator. Begin to be aware of the pitcher and the fountain. Begin to be aware of the golden bowl and that which it contains, yea, and that which will overflow through it, filling your life until even the water that is in your cistern shall be cleansed and purified, until that water is living water—because it comes bubbling from the fountain, no longer sour, no longer stagnant, no longer impure—until your cistern is filled with the water that satisfies.

© Emissaries of Divine Light

The Golden Substance of Love

The  Golden  Substance  of  Love

from

To  Speak  the  Word  is  to  Hear  and  Understand

Martin Exeter   August 24, 1986

Let human minds and hearts be still, yielded and open to the spirit of the living God. You hear these words, but you are not present merely to hear them. As angels we speak them together. I might say that if you merely hear them, hear the words, you are not with me; and if you are not with me you are against me.

Let minds and hearts be still, those that are present in this Dome, and consequently the invitation is extended, to the extent that it is accepted here, to all people everywhere, to all the human minds and hearts the world around. Let these minds and hearts here present, being still, be filled with the golden substance of love. Let human thinking cease. Let human emotions be still. Let minds and hearts, being filled with this golden, peaceful substance of love, consequently be the gates of heaven, the gates through which the angels of heaven may come into the earth. In this, minds and hearts may experience a reversal of polarity. They are no longer trying to achieve anything, certainly not to GET anything. Let minds and hearts be still. Then the angels of heaven may be present and known by human minds and hearts. Be still and know that I am God, revealed in experience of mind and heart by the one I am. 

Human minds and hearts are indeed designed as the gate of heaven, through which the hosts of heaven may come into the earth. They have been a barrier to this, filled with their own thinking and their own emotions—no gate of heaven, no angels in experience. But now we hear the command in this setting: Let mind and heart be still. Let them be filled with the golden substance of love, because there has been repentance from human thinking and human emotion; these are the character of human nature. Repentance, that human nature has been allowed to occupy our own hearts and minds, is required of those hearts and minds. Let heart and mind be still. Let them be filled with the golden substance of love. Let them, consequently, be the gate of heaven. Let the angel who I am come forth to be known by heart and mind. 

Let each heart and mind say, "Forgive me, Father, for I have not known what I was doing.'' Each heart and mind may know now, in this moment, that what they have been doing has wreaked havoc in the world. Now, being still, yielded and opened to receive and be filled with the golden substance of love, the gate of heaven opens and the one I am comes forth, in the vivid awareness that, as the Psalmist put it, "The earth is the Lord's, and the fulness thereof; the world, and they that dwell therein.'' The hosts of heaven may indeed emerge through these yielded and still minds and hearts. Who shall be the ones who permit this to happen? Who shall be the ones, in their human arrogance and rebelliousness, to continue to prevent it? This indeed shall be revealed. 

But here, surely, there are minds and hearts who yield, repent, receive the golden substance of love, and consequently come to know the truth. As the truth is known because the angel is present and in expression, the fantasy of the human-nature world becomes obvious. The angels of heaven know that they come into the world through human minds and hearts and bodies, because this is the only means by which it can be done. There is no other gate but mankind; a gate that, as angels, we recognize has been so firmly closed. But unless there are those human minds and hearts that say genuinely, in deep humility and repentance, "Forgive me, Father, for heretofore I have not known, clearly at least, what I have been doing,'' the gate of heaven cannot be opened. 

Is there anything more important than that this gate should be opened? The angel of heaven, and heaven itself, have been excluded from the earth, and because of that exclusion the state of affairs on earth is the way it is. Human minds and hearts are totally responsible for this state of affairs. "Forgive me, Father, for I have not known what I was doing, but now I begin to know. And because I begin to know what I have been doing I repent, and yield in stillness to receive the golden substance of love.'' Be still and know what it is that is thus received. I am the angel who may be in expression on earth, as the mind and the heart of my physical form yield to me. We see the world around us in chaos and disintegration. We see the very planet itself lonely and bereft, longing to come unto the focus of creative spirit, unto me as I am. And, again, I am not speaking TO you—if that is all you know, you know nothing—but you are speaking WITH me. I am present on earth because of this physical body with mind and heart. Mind and heart have stood as a barrier, but now exhibit some willingness to yield, in deep repentance and humility, from their arrogance and rebelliousness heretofore. So, as an angel I speak, and you as angels speak: I am the one who is present on earth in this form, individually speaking and all together, having heard the cry of the earth, the planet itself, and the world which is present, surrounding the planet. I have heard the cry: "Let me come again to you, you the angel in heaven. 

But, rather naturally, the earth, the world, is somewhat hesitant. These have been betrayed by human beings for countless centuries, generation after generation. There was always the willingness, the longing, of the earth and the world—except the world of human beings—to come again to heaven. But this barrier, this human barrier, has stood in between. Now, somewhere in this barrier of human nature, a few hearts and minds are revealing a willingness to yield, to repent, to be still, to relinquish all their supposedly wise thinking and their supposedly important emotions, that they may indeed, in a sense at least, shrivel down to nothing and provide space for heaven, space for the angel who is still present in human form, as evidenced by the fact of life itself. Let there be repentance and yielding and stillness, before the opportunity that life provides is gone. These words are spoken to the hearts and minds of all mankind, but particularly the hearts and minds that are here present.

Yielding and repenting and being still, letting the golden substance of love flood in, the gate of heaven opens, and it is known that I am present. There is only one who has the right to speak the words, "I am.'' That one is not the self of human nature. The human-nature self continually may be said to take the name of the Lord in vain, because all people are inclined to say, "I am,'' usually qualified with some subsequent words. But "I am'' is the name of the Lord, not the name of any human self. What arrogance there has been, in our own experience, obviously in the experience of people everywhere. But that's THEIR experience; what is OURS? 

I am present, and when my mind and heart are willing to yield and be still, to repent, to be open, I come forth. My thinking, my ways, are as the heavens, higher than the earth and human thought and ways. Let human thought and ways vanish from the face of the earth, that my thought and my way may be known by human hearts and minds once more. I am come, in each human form and in all human forms, that I might bring life and bring it more abundantly. But human minds and hearts have been hooked to death, addicted to death and all the qualities and characteristics of human nature which bring it. 

Be still, and know that I am present. My word is truth, my word is life. The earth, the world—all but the human world—long to come again to participate delightedly in the one creative process. They long to come again to the one who provides the focus of spirit for this creative process as it relates to this earth and this world. There is angelic understanding that there would be some hesitancy on the part of the earth and the world—what I suppose human beings would call the natural world, which excludes human beings entirely—to come in response to this invitation, because they have become so accustomed to hearing a false invitation, which has always inevitably resulted in rape and destructiveness. Human nature demands the earth to serve human nature, and the world to serve human nature. Repent!—not by trying to do something about it in human nature, as so many struggle to do, good people no doubt, to try to restore some sort of balance to what is occurring on earth. It can't be done by human nature, because human nature itself is out of balance.

So, always, the word comes: Yield and be still (a creative command, if you will, offered to every human mind and heart present on earth), that you may come to know me and know that the earth is mine, the world is mine, all is mine. That is true when the words are spoken by the angel in heaven through a still human mind, heart and body. This invitation is then extended to the natural world and to the earth, to the planet itself: Come home. And in these days there is a sensing on the part of the angel, through mind and heart, that the earth and the natural world are beginning to hear what it is that is being extended in invitation. But it's too much to believe! It has been so long that this state of aloneness and loneliness has been in effect because there was no man on earth, just a collection of animalistic creatures who have destroyed almost all semblance of man. 

Be still, mind and heart. Be still and receive the golden substance of love. Be still and know that I am present. I am present in each little human earth and world, but being present there I am present in the whole of the planet earth and in the whole of the natural world. And I come forth to live and be on earth, providing all that is necessary and possible to let the gates of heaven be opened everywhere in mankind, so that the hosts of heaven may come into the earth and so that the whole population, insofar as man is concerned, is an angelic one. This, we have come to know, through our own experience of the coming forth, is what is happening. And it shall be finished. 

The quote has come down to us out of the past as having been spoken by the One called Jesus on earth, "I have finished the work which thou gavest me to do.'' The fact was established back then. It is now emerging to prove itself out, to prove that He spoke the truth amongst other things. Of course that proof is only of value to those who didn't think He spoke the truth. He knew what it was He said, and why He said it; and as the angelic experience begins to flood human hearts and minds, that knowing comes too. The truth is known, and all this fantasy is seen as nothing. The fantasy of this present human state is seen as nothing, just a mist which is blown away speedily by the rising of the sun, the coming forth of the hosts of heaven into the earth. 

We share some understanding of this. Why? Because there has been some coming forth. To that extent we know, maybe not fully as yet, because there hasn't been the fulness of the coming forth. But let it continue. As there is constant repentance and yielding of mind and heart there is an openness to receive the golden substance of love; and that is very real. Only where that is present can it be said that the light is shining. "Let your light so shine.'' And I heard tell, also, of something or other referred to as "Emissaries of Divine Light''! There is no such light without mind and heart being filled with the golden substance of love, and occupied by the one I angelically am.

This morning we have had opportunity to participate in this creative process by which the hosts of heaven—rather small in number insofar as those present in this Chapel are concerned—may in fact come forth. It's not something to be dreamt about or thought about: "Well is it true, or isn't it true?'' Who knows? The only way to know is to let it happen; otherwise one can have beliefs pro and con. They mean nothing! Alone does the truth have meaning. That is the fact of the matter, which one is only capable of experiencing for oneself. You can't hand it to anybody else, and nobody else can hand it to you. It must happen in the way that it happens; the creative process works this way. And human minds and hearts and bodies are designed to accommodate the angel of heaven; in fact they already do. But, for millennia, while accommodating the angels of heaven the evidence of that fact has been absent, because minds and hearts have been closed and busy with their own damned business. And it is damned! There isn't anything you can do on the basis of human nature which has the slightest value in the end. That should be obvious to anyone. It should have been obvious in every generation. 

But still there is a persistence of plugging away with human nature to get things done the way human nature thinks they should be done; and hence, disaster—perhaps a final disaster close at hand. But even in the midst of that it may be said, "I am come. I am present.'' That's something that has to be proven out, of course, by each one. It certainly means human nature gets put on the spot. There can be no more of the old controls allowed to operate in human expression: the control of emotion, the control of intellectual thoughts and ideas, no matter how good and exemplary they may seem. That is the control of human nature. That is the control of the devil. It's been rampant on earth everywhere, through everybody. Because of this, most people have never seen it, because it's what they are. But now there begins to be an emergence, a yielding, a repentance, a willingness to be forgiven and to receive the golden substance of love into mind and heart, that that may be all that is present. That is the evidence of the angel, the one of whom it may be said, humanly speaking, "I am.''

Here is the way, the truth, and the life. I am the way, the truth, and the life. And these words may be spoken easily through a still mind and heart, which accommodate the expression, the living Word of the one I am.

Lillian Exeter: Martin, my Word is, "I am,'' because I am living, and I dare—I dare!—because there has been emergence of the angel, to come near unto you and to be with you. So I actually express that invitation, all of us express that invitation to all, "Come near unto us,'' in these days.

Lord Exeter: And the earth, and the natural world, longs to do just that. But at the moment there seems to be only a little crack to which to come. Let the gate be flung wide open, that all may come again into the oneness made possible by the union of heaven and earth, the angel of God and the human being.

© Emissaries of Divine Light

Shekinah Commission

Freely  Ye  Have  Received — Freely  Give

from  Shekinah Commission

Uranda   July 5, 1953  Class

The action of God in us, in thought, in attitude, in word and in deed—the revelation of that which is of the kingdom of heaven at hand: “But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you”—the Shekinah of your Father which speaketh in you.

Blessed Ones, it must not be with speech alone that this is true; it must be in the realm of action, in the field of doing, in the pattern of life. We have been considering the basic theme of the magic of living. We’ve been recognizing many of the principles involved in the process of resurrection from the state of mere existence into the state of living—and here is the record of our Master’s word with respect to a part of the process of living: “For it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.”

In order to bring to focus in deeper realization the significance of this particular passage, let us recall that we were meditating together upon the reality of the twelve disciples; that there was a recognition of the twelve segments of the body of mankind. In the pattern of thought and speech prevalent at the time when the Master was on earth, distinctions were made between those who were of the lost sheep of the House of Israel—that is, the Twelve or Thirteen Tribes—and the Gentiles. The Master used this terminology in a symbolical sense. Its pattern of application has been distorted and misused down through a long period of time, and we should begin to clear in consciousness the true meaning of the Master’s word: the Chosen Ones of God.

The tendency has been to apply the term Israel to those who speak of themselves as Jews, and that all who are not classified as Jews are supposed to be Gentiles—which supposedly makes us, broadly speaking, to be Gentiles. But that type of classification, that concept, is most misleading. Once we have recognized the reality of the Twelve Tribes, the twelve disciples, and all the other points that were brought to focus in meditation last evening, we recognize that the Chosen Ones of God are of every race, every color, coming out of every creed upon the face of the earth—that no line of demarcation can be properly established on the basis of racial or tribal distinctions, in the sense that the world thinks of such things. Actually, in the absolute sense, there is only one race of people upon the face of the earth—one race—and all human beings being included. In a liberal or convenient sense we use the world race to indicate different classifications of people, different groups, but in an actual sense there is only one race. And we are all members of that one race of people—human beings—on the face of the whole earth. Those who are the Chosen Ones of God are of this one race, and those who refuse to be chosen are the Gentiles. The Chosen Ones of God, the Children of Israel, are to be found in all racial groups, all colors, all creeds. There is no man-made barrier. There is no barrier of blood or color which can be recognized as having any meaning whatsoever. The only distinction is with respect to those who will let themselves be chosen and those who refuse to be the Chosen Ones of God. If we let ourselves be chosen then we are moving toward a state of citizenship in the Kingdom of Heaven that is at hand. But if we refuse to be chosen we are of the Gentiles.

When the Master sent His disciples out, he told them, “Go not into the way of the Gentiles, and into any city of the Samaritans, enter ye not.” And yet, Samaria was the capital city that had been chosen by the ten tribes when there was the split in the Children of Israel. The children of Judah, or the Jews, and some of the other tribes—we remember that there were thirteen—had actually, in fact, come from various tribes, but mainly two-and-one-half tribes—not just the Jews. Mainly two-and-a-half tribes became known as the Jews, with their capital city as Jerusalem. The other ten-and-a-half tribes, broadly speaking, had their capital established in Samaria. The Samaritans were of the Children of Israel just as surely—if we use the terminology in the usual sense—just as surely as those who had their capital in Jerusalem: the ten-and-a-half tribes that disappeared, so to speak, that were swallowed up, and the two-and-a-half tribes which became known as the Jews. So we recognize that those who are classified as Jews today actually are not Jews. There is the mixture of blood, including the children of Judah, but the name or term can properly apply only to the children of Judah—as long as the tribe was kept in a clear pattern. But there have been various patterns of mixture. Nevertheless, we have in the world today those who are called Jews, but they are not. And the world has tended to ignore the other ten-and-a-half tribes of the Children of Israel.

What did the Master mean here, when He said, “Go not into the way of the Gentiles.” Go not into the way of the Gentiles. That instruction is to us today as surely as it was to those who heard the word first spoken. Go not into the way of those who refuse to be chosen of God. God has said: “Ye have not chosen me but I have chosen you.” God has chosen every man, woman, and child upon the face of the earth, without a single exception—all have been chosen of God. Who are those who will receive the privileges thereby granted? Who are they who will let themselves be chosen? Who are they who will reject the privilege of being chosen of God?—the Chosen Ones of God—Israel.

“Go not into the way of the Gentiles”—go not in the way of rejecting God’s processes of choosing you—“and into any city of the Samaritans enter ye not.” Why? Because he had in mind a process of withholding the good news that the Kingdom of Heaven is at hand—from the Samaritans or from someone else. Certainly not. His message was to all human beings. But “into any city of the Samaritans enter ye not.” Here we have a very effective utilization of historical principles which were common knowledge to the people of that day. The cities of the Samaritans were the place of existence in a segregated pattern. Samaria, in relationship to Jerusalem, symbolized separation, symbolized segregation, symbolized the failure of the Twelve Tribes of the Children of Israel to follow through on a pattern of unity, of oneness—to remain as one nation, one body, by reason of which all peoples might be drawn into citizenship in the Kingdom of Heaven that was at hand, and that is at hand today.

So, the Master said, go ye not into the abiding places of those who exist in the realms of segregation, of separation—go not into the by-paths where human beings are entrapped on a basis which prevents the real oneness, the integration, essential to the accomplishment of the heavenly purpose. We begin to realize the vital importance of recognizing the Master’s true meaning with respect to His use of the terms Gentiles and Samaritans, or the lost sheep of the House of Israel. Were the Jews, so-called, the only lost sheep of the House of Israel? Certainly not. He said, but go rather to the lost sheep of God’s chosen ones. And what was that house? The whole earth—the whole earth! Go rather to the lost sheep of the house of God’s chosen ones! The house of God’s chosen ones includes every man, woman and child upon the face of the earth.

There are here, then, three classifications specifically indicated in relationship to ministry. But there is a fourth classification, if we look for it—those who are to go, those who are to serve. And what is the pattern here? It has been drawn to your attention before. Those who are dead—the Gentiles. Those who are asleep in the cities of Samaria. Those who are awakening—the lost sheep in the House of Israel. And those who are awake, who are to carry the message, the good news of the Kingdom of God that is at hand. The four classifications of human beings. And those who are dead to reality, without respect to race or color or creed, whether the world classifies them as Jew or Gentile, those who are dead to reality, to God’s Call, are the Gentiles. Those who are asleep to reality are the Samaritans. Those who are awakening are the lost sheep of the House of Israel. Those who are awake are the members of the Twelve Tribes, or the Twelve Segments of the Body of Mankind who carry the message, the good news of the Kingdom that is at hand.

In our recent meditations certain questions have been posed for your meditation. Do we have here enough dedication, enough representation, so that we can begin to have Twelve Disciples—the representatives of the Twelve Tribes of the lost sheep of the House of Israel? Go not into the way of the Gentiles. Follow not, the paths, the patterns, the methods of the Gentiles. Do not attempt to function as they do. And into any abiding place of those who are asleep, enter ye not. “But go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand.” And how few there are among the so-called Christians of the world who give any heed to the Gospel of Jesus Christ. “And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.”

Freely ye have received, freely give. If we are to fulfill this mission, if we are to share in the doing of that which the Master instructed, we must be the means by which the sick are healed, the lepers are cleansed, the dead are raised, and the devils are cast out. What are the devils? The evil spirits which beset human beings, which possess them. These are the evil spirits of self-centredness, greed, jealousy, envy and all the rest. There are many names for them—the spirits of this world. And these evil spirits must be cast out: the spirit of fear, the spirit of shame, the spirit of insecurity. The spirit of greed cannot live except in one who is possessed by the spirit of greed, or the spirit of insecurity—only where there is insecurity is there any reason for greed. The spirit of fear cannot abide in the house of any human being who does not have the spirit of shame—the spirit of shame must be present if there be the spirit of fear, for the spirit of fear cannot enter in except in one possessed of the spirit of shame.

And so these spirits, or devils, unclean spirits, whatever name we may wish to use, torture and torment and limit human beings and they do not know the way of deliverance. And if any tiny spirit  after these classifications is allowed to abide in us, can we then have the power to cast out the evil spirits or the devils from others? Certainly not. Perfect love casts out all fear. This divine statement is worthy of much meditation, but let us note that if there be perfect love there is no basis of shame, and without shame there can be no fear. “Heal the sick”—physical, mental, emotional sickness to be healed. “Cleanse the lepers”—who are the lepers? The unclean—the lepers were counted as being unclean. Actually then, this passage should have been translated, “Cleanse the unclean”—not just those who have the disease that is commonly called leprosy, but those who are unclean. The Master said, “Blessed are the pure in heart: for they shall see God.”

Cleanse the unclean—no matter what the nature of their uncleanness may be—heal the sick, cleanse the unclean, raise the dead. How can we raise the dead? The dead are the Gentiles, regardless of race or color or creed. The Samaritans are the ones who are asleep, to be awakened. But the Master said, “Raise the dead.” Now he did not tell us not to work with the Gentiles, and he did not tell us not to work with the Samaritans—as some have supposed. He said, “Go not in the way of the Gentiles.” Do not use their methods. Do not try to accomplish that which must be done in relationship to the Kingdom of Heaven at hand as if you were a Gentile. Function on the basis of one who is among the Chosen Ones of God. Live as one of God’s chosen ones. Do not live as a Gentile. That is our Master’s instruction to us. He continued, “And into any city of the Samaritans, enter ye not.” There is no use going into the realms, the dwelling places of those who are merely existing. But there will be those among the sleeping ones, the Samaritans, who awaken. There will be those among the Gentiles who are raised from among the dead.

If we imagine that this instruction of the Master meant that we should go to a funeral and cause the corpse to sit up in the coffin, we are wrong. He was talking in symbolical language. Raise the dead. Cast out devils. Freely ye have received, freely give. And how is this to be accomplished? Go to the lost sheep of the House of Israel. Work with the responding ones, those who are letting themselves be chosen. “And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.”

“For it is not ye that speak, but the Spirit of your Father”—the Shekinah of your Father—“which speaketh in you”—which acts in you, by Whom the works are to be done. Later He said, according to the record in the Fourteenth Chapter of John, “The words that I speak unto you I speak not of myself”—therefore they are the words of the Father, and “it is the Father that dwelleth in me who doeth the works.” And he said, “He that believeth on me, the works that I do shall he do also.” The works of the Father, then, shall be made manifest through those who believe. Not the works of a man trying to heal another man; not the works of a man trying to cleanse the unclean; not the works of a man trying to cast out devils; not the works of a man trying to raise the dead—for all these things would be impossible to a man, as such, separate from God. But if we be awake to the presence of the Father, and if we let the Father’s will be done on earth as it is in heaven, then the works of the Father will appear through us, revealing the Gospel of the Kingdom that is at hand—healing the sick, cleansing the unclean, raising the dead, casting out devils. And he said, “Freely ye have received, freely give.”

It is, then, as we enter into the spirit of God’s givingness that the works of God the Father can appear through us. Not by trying to get something, not by trying to attain to something for ourselves, but by giving—but by living in the Shekinah Pattern of Being—learning to dwell in the Secret Place of the Most High and to abide under the Shadow of the Almighty.

Blessed Ones, the Master recognized that there would be oppositions, that there would be difficulties, that there would be problems of every sort—and the manner in which we meet those problems, face those issues, will determine where it is that we are living—in the New Jerusalem pattern of being or in the Samaritan pattern of being, or perhaps in the way of the Gentiles. What is our classification? Have we let God choose us, truly; or are we still trying to live in Samaria, and use some of the methods of the Gentiles, in order to serve God and be a blessing to the children of men? If we say, “We cannot live in Jerusalem; we must live in the cities of Samaria for a while; and we must use the methods of the Gentiles in order to serve God.”—Must we? Must we?

It is not a matter of geographical location, it is a matter of the pattern of our living. Is it God in action in us or not? Are we attempting to make a substitute for God’s action, and foist that upon our fellow men; or are we letting the spirit speak in us? Are we letting God’s action appear through us, God’s work be done of the Father in us? We must follow our LORD in these things—if we would achieve the goal, if we would be true servants of our KING and citizens of his Kingdom. Let us not, then, be caught in the trap into which human beings stumble, but let us be so dedicated that our lives may be redirected, that we may repent of all those things which prevent the true oneness, the true accord, the true integration—and being integrated into the Body of God’s Chosen Ones, let us let the power of God, the spirit of God, work through us, achieving all things needful.

And lo, that which is needful to us will come unto us, and appear in one way or another. Let us reveal by our lives that we are ready to use that which God would give us, that we are faithful stewards over physical substance, material things, over our opportunities and privileges—for we are granted the opportunity and the privilege, if we will but accept it, of letting the Holy Spirit come upon us, that there may be the manifestation of power, the power essential to accomplish the will of God on earth, in the Kingdom that is at hand—to the glory of our LORD and KING. So let it be.

© Emissaries of Divine Light