Perspective Vision

from

Perspective  Vision

Uranda   April 17, 1953  Class

 

There is an old saying that hindsight is better than foresight. With the limited human consciousness this is so, but from the standpoint of divine consciousness, divine vision, it is not so, and as we learn to function according to the divine design under the control that is inherent in truth, we find that the recognition of the right pattern of action, or right-useness, is present at the moment, and we can see the shaping of things to come. When we look back, however, on the basis of limited human consciousness, we can well understand how the men and women who lived in the long ago had only their capacity to perceive the spiritual pattern to go by; they did not have an antecedent pattern; they did not have an outline of someone else's previous experience. The consciousness of what happened in the Motherland had degenerated to a few legends and myths, and in any case was not widely known. The records with respect to what happened, the records which were preserved, had not yet been found.

We might pause for just a moment to help you correlate on this point, because the records that were stored in a specially built temple, the records from which the early part of the Book of Genesis, for instance, comes, were placed in safekeeping by certain of the Naacal sages prior to the submersion of Atlantis, so that there would be a connecting link in outer form for those who should follow after. It was not until the time of Moses that these records, in the ruins of this temple, were found. This is part of the significance of the experience of Moses, who was in the wilderness herding sheep for forty years. Later on we will study more specifically the outworking and its significant aspects. But Moses was forty years of age when he killed an Egyptian who was belaboring one of the Hebrews, and he decided that he should leave that part of the country, after committing murder. So at the age of forty he went out into the wilderness and became a sheepherder. I think that this is another evidence of God's careful preparation of those who are to accomplish much under the inspiration of the spirit. A sheepherder learns patience, he learns gentleness, he learns careful alertness. And later on, when he was the shepherd for the children of Israel, he certainly needed all of the patience possible to him. On one occasion he became impatient and spoiled one of the divine patterns. But he needed patience; he needed to learn to protectively care for the flock. And so for forty years he practiced on sheep, before God turned the children of Israel over to his care.

Now it is not anticipated that you will have to be in training and under practice for eighty years before you begin your ministry. We recognize that Moses was a very well-educated man. He had attended the finest schools and universities in Egypt and they had a real educational program, very remarkable in many ways. He had lived in the court of Pharaoh; he had functioned as one of the princes of Egypt and had had every worldly advantage. He had a fine mind; he had a knowledge of languages; he was an educated man. So that first forty years of his training was very essential. And then came the second forty years of training. As a sheepherder? Yes. But more than that. As he wandered with his sheep, seeking the best pastureland for them, it was not far from Mount Horeb where he found the ruins of an old temple. It was a place where he could keep his sheep a good deal of the time, and there was water and pastureland. And so he began excavating, as opportunity afforded, in this old temple. He began uncovering whatever might be found there, and he discovered some records. Some of the records had been damaged and could not be deciphered, but the records that had been left there so long ago under the care of the Naacal sages were found by Moses, and the specific means by which he was enabled to find them was through his function as a sheepherder.

The information we have with respect to the creation of the world, for instance, the story of the early outworking of the world as it appears in the Bible, came from those records; likewise the story of Job. The Book of Job was in these records in the temple and was translated by Moses and made available to us. Many of the poems which later became Psalms—many of them attributed to David—were among those records which Moses found and translated and made available. David did round them out perhaps a little in some instances, he did set them to music, he did make them popular with his singing, etc., but the Psalms, broadly speaking, did not originate with David as is supposed, but rather they came through Moses' work of excavation and discovery and translation. Likewise the material which comes down to us as the Song of Solomon. It was by Solomon rounded out, given form, from the ancient records which Moses had established—Moses' early translation. But while it was Solomon who gave the record specific form and some popular position, shall we say. The Song of Solomon was among the records which Moses translated while he was herding sheep in the wilderness.

We begin to see that a great deal of that which is of value to us in the Bible came to us by this means. And after Moses had discovered the ruins of this old temple and began to translate and give form to these records in a manner which would make them available to us today, he was of course extremely interested, and he studied this material diligently. He lived with it; he was out there with his sheep, and the spirit of it began to penetrate into his heart and mind and consciousness. So he had a number of years in which to do this work. There is no Biblical story to support what I am outlining to you, so you can accept it according to your own determination of consciousness. But in any case, that is what happened.

There were basic principles from the standpoint of the outline of the Divine Plan which later became incorporated in the Books of the Prophets, particularly Isaiah, Ezekiel and Daniel. So the very foundation of our Bible, in recognition of God's laws and principles and patterns of operation, was made available to us from these records by reason of Moses' discovery and his ability to translate, his ability to get them in form so that they could come down to us as they have. Some of the records were lost, some portions on occasion, but once we begin to see this pattern of divine provision, once we begin to understand God's care and the outworking of the Divine Pattern, we can recognize our great opportunity, our great responsibility.

But at the time of Abraham these records had not yet been discovered. Abraham did not have all of this material to study, read or consider. He did not have an outer awareness of the former things. It is true that Melchizedek did give him certain instruction and information, but you will have to recognize that if the disciples—earnest, sincere men—found it so difficult to actually comprehend what the Master was teaching, when they did have the background pattern of experience with respect to the children of Israel, you can perhaps more easily understand the problem as it confronted Abraham. He was instructed, but the background of experience was lacking. And so we emphasize again the point that, with human beings, hindsight is, under limited consciousness, better than foresight.

The disciples did not take full advantage of that which had been experienced by the children of Israel, that which was taught and made known. The Master used that material as text material in the presentation of His teaching. He revealed how these truths were there and that it was simply a matter of recognizing them and allowing them to come to focus in relationship to God's plan and purpose. But even though there was that background pattern for the children of Israel, and even though they were privileged to live and serve under the greatest Teacher the world has ever known, they simply did not reach the point of understanding what the Master meant by “the kingdom of heaven that is at hand.” And so it is not surprising that the orthodox concepts of Christianity have come down to us on such a limited basis. But we have a remarkable opportunity.

We not only have a blueprint, an outline of things yet to be with respect to the Divine Pattern, but we have two great cycles of outworking to give us background understanding: the situation as it developed with respect to the children of Israel, the First Sacred School, and the outworking with respect to the Master on earth and His disciples, and what followed. We can look back to two different patterns. So how blest we are, in comparison with Abraham. When we consider the extent to which he, under that circumstance, followed through effectively, we cannot but admire him and give thanks to God that he functioned in such a beautiful manner. We can then see, perhaps more clearly, what I mean when I say we have a greater opportunity today, a greater privilege with respect to actually understanding the things of God, than had either Abraham or the disciples who walked on earth with our Master when He was here.

So often human beings feel that if they could have had that privilege they would be able to move forward more effectively, they would be able to comprehend more easily. You know, I doubt very much if you would have had any better comprehension than the other disciples. In fact, it is just possible that some of you, insofar as the true Being is concerned—not you the human being, not you the body, but you the Inner Reality—it is possible that some of you, maybe all of you, were incarnate at that time. I do not wish to go into a specific consideration of that point, but I do wish to emphasize that had you, as you are now, lived then, I doubt if you would have done any better than they did. It is by reason of this outworking in the cycles of time, by reason of the changing vibratory patterns from out of the cosmos, by reason of many things, that you have a better opportunity than the disciples who walked with our Lord on earth. Consider, for instance, the expansion of consciousness and the increase in knowledge in the past fifty or one hundred years. They did not have that. What kind of a world consciousness were they dealing with? They were having to break out of the world consciousness of humanity. With us, while we may have to break out of it in relationship to certain religious matters, certain recognitions of spiritual principles, the overall pattern of the world consciousness has expanded and does not present the immediate limitation which was present at the time the Master was on earth.

Knowledge has been increased. We turn to study the physical body and its various marvelous mechanisms. Do you think that any of the disciples had the privilege of studying anything so filled with the possibility of understanding as this that you see on the blackboard before you this morning? The working of the human eye—just to mention one point. And we can take literature that is prevalent in the world, and within the scope of the world consciousness, and study such things and know that they are true. Some of the conclusions may be wrong but the basic pattern of understanding is there. So one of the greatest advantages we have over anyone in the period of recorded history is the fact that knowledge has been increased—not just for us but for all. And this manifestation of knowledge and learning is something that is widely recognized, widely influential.

So we are not in the position that Abraham was, and that the disciples of our Lord were, of attempting to work against the patterns of limitation in the world consciousness which did not have an awareness of such knowledge. They were limited people; they did not know these things. If you go back and actually consider their patterns of thought and life, the extent to which they allowed themselves to become narrow, prejudiced little creatures, content with, well, conditions which make us feel that we have advanced a long way, then we can see that all of these things put together give us the opportunity of understanding. And to the degree that you have that consciousness and awareness, you have a perspective within which to more deeply and clearly understand all of the things which we are studying together.

© Emissaries of Divine Light

The  Ark  of  Vibrational  Substance

from   The Building of the Ark

Martin Exeter   June 9, 1985

There are terrible things, in the human view, afoot in the world—self-produced diseases of all kinds, in the world and in human experience, and the ultimate threat of thermonuclear war. If this threat could be disposed of we would still have the prospect of suffocating, of polluting ourselves to death in one way or another. It really makes little difference as to how we do it. It seems that, humanly speaking, everyone is intent upon doing it. This all springs out of the motivation of fear and the manipulation which puts in an appearance consequently. We see horrendous things and we see how certain they are. The world is due for extinction. This is a terrifying prospect for fearful human beings.

We have spoken for many years now about the restoration of the human race but also about the dissolution of the human world. I wonder what we thought that entailed—just a nice easy movement for everyone out of this sick state into radiant health? What was it we imagined would occur? Perhaps it is true that, should human beings have repented back along the way somewhere, things might have worked out in a more or less easy way, but it's far too late for that. We come to a place where it is necessary to face facts. This world as we know it is due for extinction. It is happening, presumably, because it rightly should happen.

Of course this prospect of extinction is occurring to many people and this fans the state of fear considerably. And there is a desperate endeavor by people to try to manipulate themselves out of this inevitable doom. One can be totally preoccupied with such endeavors, as many people seem to be. But it is all futility, because what has been sown has to be reaped, and in the reaping there is the dissolution of what shouldn't be there in the first place. Because this is all that human beings have known is this worldly state, it seems as though the extinction of that is the extinction of everything. That is the view of human consciousness the way it is now constituted. Doomsday has been anticipated religiously for a long time. Obviously it hasn't happened so far but it's still, presumably, anticipated; rightly so, perhaps with a wrong understanding of what this means.

There is a passage which I think might be usefully considered: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:).” The point here is: What would the abomination of desolation be? We could identify it with fear, fear which does in fact stand in what should be the holy place, the place of motivation in human experience. "When ye shall see the abomination of desolation standing in the holy place"—that's one way of translating this particular passage—and I think we see it. We see it certainly relative to the state of human beings everywhere but we also see it in our own experience: fear has stood in the place of motivation.

The abomination of desolation has been in the holy place for a long time, but virtually no one has seen it. When it is seen then something begins to happen. We see it, however clearly at the moment. We are aware of fear having been the primary motivation in our own living and in the living of human beings everywhere. For many it has been covered up nicely with cultural attitudes. People behave in a civilized way at times, they claim, as though they were not being motivated by fear, because there is this veneer of civilization over the top of things. And people nod to each other and smile and say, "How do you do?" and "The weather's nice, isn't it?" and so on; and everything goes along as it always has gone along. But now we would acknowledge the fact that fear has been standing in the holy place in our own experience. To the extent that we have seen this we have presumably recognized the necessity for repentance, because the abomination of desolation, fear which produces desolation, certainly does not belong in the holy place, the place of motivation in our own experience.

There is another translation to this particular verse which we may recognize also: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet," then the instruction is: Stand in the holy place; let fear be cast out. We noted that perfect love casts out fear. It might be well to consider the fact of fear, fear being the primary motivation standing in the holy place throughout the body of mankind. There is obviously the necessity for repentance and for love to cast it out. Fear is rampant. If we have any sensitivity at all we know that. It is something that we are aware of—fear.

We are aware of many things. When you look at TV, look at the news for instance or some programs, you will see many things going on in the world with your eyes, some of them pretty coarse and in the human sense terrible; bloodthirsty things going on in the world. We can see these things with our eyes. Because we see those things with our eyes, coming to us over the tube, doesn't mean that we are involved in those things. We can, if we wish, turn off the TV or we can turn to another station, look at something else. There are all kinds of broadcasts going on which come in over the radio and over TV, and we can switch from one to another or we can turn the set off.

We have an inbuilt set by which we are enabled to perceive what is going on vibrationally. We've called that the heart. The heart is an organ of perception. We perceive fear. There is a vast difference between perceiving fear, being aware of fear, being aware of the fact that there is fear and, on the other hand, being fearful. True being is not fearful. Why claim fear as the nature, the character, of one's being? We might say, "I am fearful." We know that that statement is fundamentally a lie. I am love. I am truth. I am life. I am. Letting this be identified with fear increases fear. There are a lot of people on earth being fearful. Because of this, through our organ of perception, the heart, we are aware of the fact of fear. We can change stations. We can be aware of other things as well. We are not designed to be blind, deaf, dumb. We have this awareness, but we need not claim to be the things of which we are aware: "I am fearful," for instance. Why accept a lie as though it were the truth? It's quite all right to be aware of fear. It's quite all right to be aware of whatever is present, but we do not need to identify ourselves with it; we know that.

Whatever we are capable of perceiving we are capable of handling, of doing whatever it is that's necessary. What is necessary is not to become subject to it, not to claim it as our own identity. We may, as human beings, have claimed fear as our own identity rather easily: Everybody is fearful; I'm fearful. There are other things we are a little more cautious about claiming as our identity, out front at least; we just do it inside. "I'm greedy"; oh no, not me! But the fact is what is present actually, what we characterize ourselves with. All these things are claimed as characteristics of the individual himself. We are aware of all this but still do it.

Let me read something else here, a little further on in the same chapter: "But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be." We have an awareness of what the coming of the Son of man is. We participate in the process of the coming of the Son of man. Here is the state that is current, is it not?—eating and drinking, marrying and giving in marriage, until the day when Noah entered into the ark. There is a point here. It was at that point that the flood came, that the change actually took place. It is also said that no man knoweth the day or the hour, and in some respects it might be said that it seems to have taken a long time coming, but not really; as was indicated, there is an unwillingness that any should perish but that all should come to repentance. Well space was given for that, in recent times about two thousand years for it, but nobody to speak of came to repentance. Everything goes on the way it has always gone on, and the results of the goings on become worse and worse and worse, until finally the world as it has been known is dissolved. And, if that is all one knows, one is dissolved with it! It has been long enough surely. We ourselves have had how long since we became acquainted with the truth, the way things work, the way things are? Yet we are inclined to dilly-dally along the way and still continue in many ways to do whatever it is we want to do. This is the human state.

We have a circumstance which comes to us, is brought to us. It is the fact of the moment, whatever it is. Here it is. What are we going to do about it? How are we going to handle this situation? There is nothing that comes to us which is capable of triumphing over us. For this cause I am here: to receive what comes to me, to handle it the way it should be handled, to handle it in the power of the spirit of truth. It doesn't matter what it is that comes. It is this that allows the building of the ark, as it was described. From our standpoint, we could say it is a vibrational ark. It is an ark of vibrational substance, which becomes the substance in which we live. There rightly comes a day when we are totally in the ark, the doors are shut—that is absoluteness—and it is on the basis of this that what corresponds to the flood comes.

Mankind has been given the opportunity to repent for twenty thousand years, more particularly in the last two thousand years, but certainly has not done it. So that's that. This is not to say that the opportunity for repentance is not still here. There are people who repent at the eleventh hour, I believe. They just get under the wire, so to speak.

Our concern is to provide this ark of substance because it is our substance. We generate within it and we let it be complete, a very similar situation to what it was at the time of the original flood—not by water anymore, although there are a few floods around, but, it is said, by fire. There are those who say, "Well that's thermonuclear war for sure." Maybe. Maybe. Are we capable of maintaining equanimity in the face of that? We're not going to judge it but let it be whatever it is.

The human world, the world produced by human beings on the basis of fear, is on the way out. Are you capable of saying how it should go out? Are you going to be the arbiter of that? "Well it needs to go out in a nice way so that too many people don't get hurt." There are some imponderables here, that is the fact, because Lucifer-in-the-dark is totally incapable of comprehending what the state is in the light. The darkness comprehends not the light. And it is still a matter of Lucifer-in-the-dark, no matter what may have been unfolding in our own experience, the changes that have come. They have not been very massive. I very much doubt if we are entirely Lucifer-in-the-light. Let fear be cast out, so that we can be aware of fear but without being fearful. We would be pretty dumb if we weren't aware of fear.

No more wants of any kind, that the substance of the ark may be complete and that what rightly happens may rightly happen without any fear. Evidently the door of the ark is still open so that the invitation is extended to everyone. I am thankful that there are those who have participated in the generation of this substance by which the ark is built, so that it becomes factual, a reality that is far more real than the unreality, which isn't real at all but which human beings have thought was real. So we may abide in the substance generated, letting the light shine, spiritual expression in living, that all things may take place exactly the way they should take place, without interference, without benefit from our manipulation or the manipulation of anyone else. Trust! As we are trustworthy, we trust, and all things work together to perfection in the fulfilment of the required purposes, which have nothing to do with human expectations.

Spirit Ark

Don Hynes
 

Noah built an ark against the flood,

one to float the rising tide,

sanctuary amidst destruction.

The chronicle speaks about instruction,

specific dimensions and materials,

blueprints for the ark.

I listen in the morning

as another flood threatens

of madness and disconnection.

The materials are silence and humility,

repentance for what has been

and devotion to the blueprint yet unseen.

Silence is the cutting tool,

humility the shaper.

Devotion allows the design

for the ark is first one in spirit,

then one in form.

No man knows the hour

even when need presses hard.

Look to the east

and keep the silence.

The ark is forming.

© donhynes.com

Build Ye An Ark

To  Preserve  the  Evidence  of  the  Presence

Build  Ye  An  Ark

Martin Cecil   May 24, 1961

I would like to talk to you about the ark. There are three specific references to an ark in the Bible, although there are many, many references to that which is signified by the ark, utilizing other terms. The three references of course relate to Noah's ark, the ark in which Moses was placed as a babe, and the ark which occupied the Holy of Holies in the tabernacle and in the temple. These three particular things that were designated by the word ark—at least it is so translated—are apparently on the surface very different, and yet they all signify the same thing. The ark which Noah built, and subsequently occupied with his family and a number of creatures, according to the story, was designed to preserve life. Life of course is a primary evidence of the presence of God. Afterwards, when the tabernacle was built and the ark was in it, the statement was made a number of times with respect to the Glory of the Lord filling the tabernacle and shining round about. This Cloud of Glory relates to Life and is the aspect of the Shekinah pattern of Being of which man is first aware. Wherever life manifests there is evidence of the presence of God. And so if Noah's ark was built to preserve life it was therefore built to preserve the evidence of the presence of God on earth.

Human beings, tending toward self-centeredness, usually consider that the ark was built just simply to save a few human beings and a few animals. The fact of the matter is that it was designed to maintain the presence of God on earth, and we find that this is true in relationship to the other arks—the ark in which Moses was placed as a baby, and the ark in the tabernacle. In Moses' subsequent experience it is quite evident that through him the Lord had a most definite hand in the outworking affairs of the children of Israel, and of others, so the fact that Moses was preserved, preserved a Focalization of Being which gave evidence in season, particularly later, of the presence of God on earth. Again, the ark in the tabernacle was used to portray this same principle. In the Book of Revelation, in the 21st Chapter, it is indicated that "the tabernacle of God is with men." The tabernacle houses the ark, and the ark is that which preserves life, or the evidence of the presence of God on earth.

We have seen that there has been a very inadequate evidence in this regard in the world, even when the special opportunities were provided by God in relationship to the children of men. The one we recognize most specifically in this regard of course relates to the presence of the Lord Himself on earth, and yet what a very inadequate manifestation even that was. Certainly the fulness of the presence of the LORD of Lords and KING of Kings was not revealed to the children of men. Just as much as response would permit was revealed, and the response was very limited, so the revelation in fact, no matter how marvelous it may appear in the eyes of men, was a very small thing relative to the potentiality. And when our Master came He said, "The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head"—there was no ark on earth, the ark which makes possible the preservation of the presence of God in safety on earth.

Now of course human beings cannot destroy God or hurt God, make God any different than He is, but they can prevent the manifestation of God in this realm of things, and for the most part we have to acknowledge that human beings have done a very thorough job in this regard. By preventing the revelation of the presence of God they have not hurt God, they have simply hurt themselves. This fact does not seem to have yet penetrated very deeply into the consciousness of mankind. Usually the human attitude seems to be that somehow or other God is trying to put something over on human beings, and they play hard to get. How foolish. They simply hurt themselves and do not change God or the attitude of God one iota.

So when our Master came He found no place of safety, where His presence might be preserved on earth. In fact it was not preserved for more than thirty-three years in toto, and three and a half years insofar as His public ministry was concerned, when His presence began to become more keenly felt. So it can be seen that His statement with respect to the fact that the Son of man had not where to lay his head on earth was very true—there was no ark, in any adequate sense at least. He proceeded to build one while He was on earth, but it evidently did not amount to very much.

What is it that provides a place of safety for the presence of God in this realm of things? We could not build a boat that would be satisfactory for this purpose. We could not build a house which would be satisfactory. But there is of course provision, if human beings were willing to let it be used. There is a temple, or a tabernacle, in which the ark may be: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" The forms of human beings, properly speaking, compose the tabernacle on earth and provide within the tabernacle the essential facilities, including the Holy of Holies in which the ark may rest, providing thereby a place of safety for God in this realm of things. If God is not evident in this realm of things it is simply because there has not been an ark for Him.

We have the first evidence of His closeness by reason of the fact that there is life in the world, and by reason of the fact that there is life in our own physical bodies. But is God safe in us? Is God safe in the bodies of human beings? Do the bodies of human beings preserve the life of God on earth? Or do they rather rapidly squeeze it out? Most human beings want more life. They feel life slipping away from them and they feel their bodies becoming sick or old, and there is less life appearing and so they want life and they try to get more life in various ways. This of course is the reason that many people seek the ministrations of a server, because they feel life slipping away from them and they want to get it back. There is no immediate recognition, of course, that they are slipping away from life; it is not life slipping away from them. They are slipping away from God.

Life is an evidence of the presence of God. God and His life do not find a place of safety in fallen human beings. Fallen human beings are not dedicated to preserving a place where God can be at this level of things. If they want life, and more life, and life restored to them, it is not with the idea, generally speaking, to increase the manifestation of God on earth. It is to maintain the manifestation of the human ego, and so the very attitude gives no consideration to a place of safety for God. And if there is no place of safety for God on earth there is no place of safety for life on earth, and consequently, insofar as human beings are concerned, life seems to vanish away, simply because they provided no place of safety for it—no ark, just an empty temple. It is not even really a temple, is it? A broken-down sort of a place.

Human beings are inclined to be interested in archeological discoveries of various sorts. They unearth old temples and are very much interested in their findings. I think that rather indicates the direction of interest which is held by people in general. They are interested in empty temples, old, broken-down temples—of course they like to have them restored if possible. But the temple is supposed to be a place of safety for God, a place where God may be preserved on earth. If God is not on earth, God's action is not on earth, and the lack of God's action on earth produces the turmoil and the chaos that we find, all because the Son of man hath not where to lay his head—no ark.

We are concerned with this matter of building an ark—not a boat, not a basket, not a wooden box. What are we concerned with building? What would the ark signify? What is it that makes possible the presence of God in the world of men? We recognize that God is in His heaven. We recognize that God is not on His earth. We also recognize that there is that which, rightly speaking, connects heaven and earth, which connects God and man. We call it pneumaplasm. If the spirit of God is to reach man, to come into this world and have a place of safety from which the divine expression may shine forth in the world, there must be the connecting substance which we call pneumaplasm. And there are certain forms which take shape in it, revealing the divine design.

We recognize responsibility in this matter of the generation of pneumaplasm, the substance for the building of the ark. The ark itself has form, very specific form. When Noah received instruction as to the building of the ark at that time, the dimensions were given and the nature of the structure that was to be made. The same was true with respect to the ark at the time of the children of Israel, the ark which was placed in the tabernacle; it had very definite dimensions and form. So is it true with the pneumaplasmic ark which is our specific responsibility, a place of safety for God on earth.

When I say, "Is God safe with you?" I am not referring to anything which might be taken to mean that you would be capable of damaging God. But does He have a place of safety where His presence is preserved on earth, in you? Or does your action, your attitude, at any time expel God from yourself?—not entirely, of course, or you would not be anymore, but in the sense of refusing to permit a constant dwelling place to be provided for Him. In other words, in you is the atmosphere constantly heavenly? Are you playing a part in preserving life on earth, preserving the evidence of the presence of God? Or by what you do, what you say, how you think and feel, do you make it so, insofar as you are concerned, that the Son of man has nowhere to lay His head?

Obviously there is a great need in the world for an ark, for a place where God is safe, so that He may be here on earth and act in relationship to the affairs of men. The affairs of men have come to a desperate pass. There is only one thing that will be able to handle that which is transpiring—namely, God's action. But God cannot act on earth unless He is safe on earth, unless His presence is preserved on earth and protected on earth so that He may be here. If He is not here, in the sense of having the facilities for His action, He cannot act. Recognizing these things in relationship to ourselves, we see our responsibility for the building of an ark, the generation of pneumaplasm, which is offered to the Lord so that the correct design may be established in it.

The tabernacle of God is with men. The ark has been missing. A long time ago that ark which the children of Israel had was lost; it vanished away. Of course there are those who have been interested in trying to locate it again, but to what end? That which is portrayed had vanished away, so there was no more purpose to the ark in its outer form. When our Master came He did not start a search for the old ark which had been lost. There would have been no sense to it. But He did proceed to build an ark of the material which was available to Him, of such a nature as would make the essential provision at that time. But again the ark was lost. We share the privilege of letting it be found in its essential form today, and that essential form is composed of the material which we call pneumaplasm, that which connects God and His world.

It is our responsibility to share in the generation of this pneumaplasm, that it may come forth pure and perfect as God created it to be, a fitting substance for the manifest form of the ark of God, that which will preserve the Life of God on earth in a manner that permits the Power of God to work on earth, the Glory of the Lord to shine round about. If the glory is present, if the life is present, as God designed it to be, truth is present and love is present, because there is no true life without the parents of life, love and truth. If love, truth and life are present, God is present, because these compose the evidence of the presence of God. If God is present He is capable of acting, and the action of God may appear with respect to the affairs of men. No other kind of action will be adequate to the situation, as should finally be dawning upon the consciousness of humanity.

A  Word  From  Grace

Grace Van Duzen   October 16, 1960

He cannot come through a body that is asleep. It must be through a body that is vibrantly alert and alive to His coming, to the coming of the Kingdom, to the ways in which it can take form. There are no handbills already printed, because it comes through this particular form. And our Master said no man knows the hour of His coming, not the Angels—only the Father in Heaven, not even the Angels of Heaven. But only the One Who is in absolute control of His Whole Body, the Husbandman of the Whole Vine. The parts are sharing in the coming, of letting it come, vibrantly awake and alert to let those changes of wrong patterns be made.

Those changes which man has made in the atom, for instance, are absolutely destructive. The effects of them are poison, bringing every conceivable suffering to mankind that anyone could imagine; and the absolutely reverse is true of that which God created when the Right Design is allowed to appear, and all these things are caused to be as if they had never been. Surely when we see what man has made with respect to the atom and hydrogen bomb, and think what the Right Pattern would be, we can begin to see what could be accomplished, which is not constructive living powered by these bombs.

Only in the Divine Estate can these things be used constructively; only as man has allowed himself to be restored to that Design by which he was created and in which He was made, the Image and the Likeness of God Himself, the Vehicle for His Manifestation on earth, that which will let God move and live and have His Being here on earth. And that is only possible through that which He created.

Let every right relationship be restored, whether it be an atom, neutron, proton, whatever—every tiniest manifestation of right relationship, right attitude, right imagination, and a close coming together of His Body on earth. So let it be, now and in all the days to come.

© Emissaries of Divine Light