Service For The Restoration Of Man — Communion

 

             

          Service For The Restoration Of Man: Communion

               Libation

               Father, the vineyard quivers in the thin spring heat,
               A rapid brightness sparkles along the ground.

               Let the water be ever drawn
               Through the curl of white root
               Up, surging,
               Through the green long swell of summer
               Until unvined
               The grapes in
               Intoxicating thunderous dusky tumult of abundant grapes
               Yes, dusky grapes heavy as the loins of heroes
               Are brought purple in joyous press — Father,
               Shall not the young press purple with joy
               Bring forth for thee?

                      For thy wonderfulness is too great:
                      Thy miracle comes unrushed in ageless spiral.
                      Thy miracle comes.

               Let the wine be ever given
               From this chalice pouring
               Up;
               Shall not the wine, the dark wine
               Be golden in the mouth of God
               Shall it not shimmer laughing past thy lips and tongue?

                      For thy wonderfulness is too great:
                      Our life is thy wine, golden in thy mouth
                      And thy wine is our life, purple with joy.
                      
                   

                      

                     © 1978 by Lloyd Meeker

Melchizedek—King of Salem

Melchizedek

King  of  Salem

Priest Of The Most High God

YouTube  Video

from  Abram, Lot and Melchizedek — Bread and Wine

Uranda  April 2, 1953  Class

Yesterday in our Class meditation we came to the point of briefly introducing the specific part of the story in which Melchizedek began to play a part in relationship to the life and work of Abram—Melchizedek, Priest of the Most High God, King of Salem. Salem, as you know, means peace: King of Peace—Priest of the Most High God. And we recognized that the Levites became the priesthood in the pattern of the children of Israel and were supposed to maintain a Priesthood after the Order of Melchizedek. From the Divine standpoint we can classify any true Priesthood as belonging to the Priesthood of the Order of Melchizedek. We recognize here the individual pattern of symbolism as it manifests in relationship to three beings. Perhaps if we look at this individual pattern first, it will help us to a deeper realization of the larger application in the Divine Plan.

We see Melchizedek as the symbol of the Father within, the focalization of God Being in relationship to yourself as an individual. We see Abram as representing your level of consciousness—your mind, where there is a pattern of awareness with respect to the things of God. We recognize that Lot symbolizes the tendencies in the individual human being to be subject to the feeling patterns, or subconscious reactions, in the sense of the physical, the outer pattern. We could correlate it with the physical body, where there tends to be a sense of lethargy. But it includes more than just the physical body, because we have to recognize the feeling pattern that was involved, and then we might note that the physical aspect has a phase of manifestation in relationship to all three. But it was Abram who had the awareness of God's direction. It was Abram who was concerned about building an altar unto the Lord. It was Abram who was particularly blessed by Melchizedek, King of Salem, who brought forth bread and wine and was the Priest of the Most High God.

I would like to particularly emphasize this text and remind you of what is called the Lord's Last Supper, because at that time there was bread and wine. In other words, the elements utilized specifically, at the point of the Last Supper, or what we now speak of as the Holy Communion Service, have a background in the written record extending to Melchizedek and Abram. So we must give consideration to the symbolism involved: bread and wine used in relationship to the specific expression of blessing. Why does anyone, as it is put in these days, take communion? It is on the basis of receiving a specific blessing. And the Lord's Supper, as it worked out just prior to the Master's experience in Gethsemane and all that followed, was also specifically a pattern of blessing to the disciples who participated. The bread and the wine. The bread represents physical substance of your own body or being. In the New Testament pattern it is mentioned specifically as unleavened bread. The specific emphasis on unleavened bread in relationship to the expression of God, as it was through Jesus for instance, or as it was through Melchizedek here, has to do with the recognition that when there is true response self-activity ceases, and the molding, the changing in the individual, comes through Divine action instead of through self-active determination.

The wine, the juice of the grape, is used all through the Bible as the symbol of life. Its symbolism here is that it signifies life. With respect to the physical body, you recognize that the bloodstream is the lifestream. The use of the word “blood” in the New Testament pattern became crystallized and a bit distorted; but when the Master said, “This is my blood,” He was talking about His lifestream, not about the idea that His blood as such had to pour out of His body. Actually, from the standpoint of the outworking of circumstance in an ordinary sense, there was not nearly as much actual loss of blood in connection with the Master's crucifixion as some might suppose. The blood was not drained out of His body. There was some loss of blood. But when He said, “This is my blood,” what did He mean? “This is my lifestream.” He was undertaking not to develop the picture as human beings have devised it; He was undertaking to bring them into a consciousness of the fact that they were members of His body, that He was including them, to whatever degree they responded, in the working of the lifestream which had its base in Himself. Until the Communion Service is seen on that basis there cannot be any true understanding of it or any true sharing of it.

The actual expression which the Master used at the time when He gave them the symbol of the bread was not that “This is my body” should be taken to mean that the bread as such was a part of His physical body, as people are inclined to believe, but that as He gave the bread, “this,” the human being or the disciple who received that bread as the symbol, was thereby included as a part of His body. He was saying “This is my body, this group of individuals”—including them as members of His body. You begin to see that He did not, in His original expression in that upper room, suggest that the wine as such was His blood or that the bread as such was His body, or that it should be conceived to be so, as in the popular concepts that have come down to us, but rather that He was using symbols to show those who participated that they were a part of His body: “This is my body.” So the secrets of the Communion Service have not been known or understood by the Christian churches, and the pattern of belief in connection with the Communion Service has not allowed the true expression, the true manifestation, of what the Master intended it to.

But wine is the symbol of the lifestream. What was the first step the Master took in relationship to His public ministry? At the marriage feast of Cana, He changed water to wine. Now you can believe whatever you wish to as to the actual fact that there was some water there and suddenly it became wine. It is not at all impossible. But that is not the point I am emphasizing. The point is that changing water to wine was His lifework, as it is mine: changing water, truth, to wine, the practical expression of life on earth. And the marriage feast? Why the marriage feast? Because His whole ministry was designed to bring heaven and earth together into oneness. In other words marriage was, and still is, used as a symbol of the union of heaven and earth. So the Master's first step in ministry was to reveal the purpose of His lifework. And unless you see that first step in relationship to the Lord's Supper—the final step before Gethsemane and the trial, etc—you cannot understand the final step. But changing water to wine, changing truth in the abstract sense, the elusive sense, into a practical expression of the lifestream on earth in and through you, individually and collectively, bringing you, the outer, into oneness with you, the inner, because heaven and earth must begin to be one in you before they can begin to be one around you. So this marriage feast, this pattern of union, has to do with the manifestation of oneness in you. That is the key, the secret of the meaning of that first miracle, as it is called. And the wine: the practical expression of life, the living lifestream made manifest on earth.

So the beginning of the Master's ministry on earth was with respect to changing water to wine, abstract truth into a living lifestream in relationship to humanity, on the basis of the oneness of the inner and the outer, heaven and earth. And He concluded His pattern of ministry with the Lord's Supper, using wine to symbolize the lifestream and extending the offer of that lifestream to all who would receive. Likewise here in the Old Testament we have the word, in the 18th verse of the 14th chapter of Genesis: “And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.”

Your function here in this School has for its purpose the basic initiation into the Priesthood after the Order of Melchizedek. There can be no true manifestation of spiritual power except on the basis of the Priesthood after the Order of Melchizedek. This is the keynote, the key point, in relationship to the outworking of the whole Divine Plan and Pattern. And those who would share in the fulfilment of that Divine purpose on earth must, to some degree at least, begin to share the reality of the Priesthood after the Order of Melchizedek. We cannot at this time undertake to unveil all of the mysteries involved in this Priesthood after the Order of Melchizedek, but I would particularly draw your attention to the fact that here in the beginning of the pattern as it was with respect to the children of Israel we have the specific mention of the Priest of the Most High God. [greatcosmicstory.blogspot.com/2020/05/from-motherland-to-new-earth-state.html]

Now, you begin to feel, the moment we touch this point with respect to Melchizedek, the moment there is any recognition of the reality of this Priesthood, that to Melchizedek God was no mystery, the Divine Pattern of Being was no mystery—the focalization of manifestation on earth where God was no mystery. And in the blueprint as outlined in the Book of Revelation, the 10th chapter and the 7th verse, we read: “But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.” The mystery of God should be finished. God has never sought to be a mystery to man, but man's refusal to know God has caused God to be a mystery to man.

Until we begin to realize that the finishing of the mystery of God is a process that takes place within you as an individual, the process of achieving that which was signified by the Master's first step in public ministry, changing the abstract truth into the living wine of life at the marriage feast—the union of the inner and the outer, to let the inner, the power of God, have positive meaning on earth—until you begin to go through that process of letting water be changed to wine in you, you cannot have the joy of seeing the finishing of the mystery of God. And while God is a mystery to you, you cannot know the fulness of that which you should reveal on earth; for you came into the world to reveal God, and you cannot reveal that which is a mystery, unknown to yourself.

So here, in the very beginning of the pattern as we share it at this time, Melchizedek, King of Salem, brought forth bread and wine, and he was the Priest of the Most High God. And the pattern of our purpose and goal is that the mystery of God should be finished. Only to the degree that we today let that process work out in ourselves as a unit, or as a body, or as members of that body, can we be Priests and Priestesses after the Order of Melchizedek.

What does it mean to be a priest? What does it mean to be a prophet? Generally speaking, human consciousness limits the idea of a prophet more or less to the idea that a prophet was one who could foretell future events, he could prophesy, he could tell what was coming someday. While the revelation of the spirit of God through the individual may reveal something of that which is coming out of the east, a prophet is one who lets the Word of the Lord be spoken on earth. The true meaning of a prophet is one who speaks the Word of the Lord on earth. And to whatever degree you let the spirit of God determine the words you speak you are a prophet. But there is something higher and greater than being a prophet.

We might note that one can be a disciple without being a prophet; one can be a prophet without being a Priest. And we begin to recognize that it is not enough merely to be a disciple, one who follows after; it is not enough merely to be a prophet, one who speaks the Word of the Lord on earth— it is necessary that we enter the Priesthood after the Order of Melchizedek—not only to speak the Word of the Lord but to do the works of the Lord, to work out the Divine Pattern on earth, to live the reality of that which is, to the world, the mystery of God. And it is only as this reality of Priesthood is made manifest that we can have the manifestation of power necessary to the accomplishment of the Divine Purpose on earth.

There have been quite a number of people who have sensed something of the significance of Melchizedek, or the Priesthood after the Order of Melchizedek. There are some so-called modern schools of thought which claim to stem from that point but which, by their very attitudes and actions, show that it is a forgery and nothing more. We would recognize that wherever truth is in expression, there the influence of this Priesthood is to be seen and felt to some degree. But the control pattern with respect to humanity, and the design pattern with respect to the Plan and purpose individually and collectively, is carried over in focus to this present period of time, which begins here with Abram and extends to ourselves, from the Motherland. The Focalization of the Divine Pattern as it was working in the Motherland, the pattern of government, the manifestation of the educational system and what we might call the religious or spiritual life of the people, all came to focus in the Priest of the Most High God. The pattern of connecting that which was known in the Garden of Eden, or in the Motherland, with that which is known within the period of recorded history is carried over to us, and made available to us, on this basis: Melchizedek, King of Salem, Priest of the Most High God. And that particular focalization, in manifestation, of Priesthood gave man the opportunity of returning to the Divine Estate.

The true purpose of the development of the pattern of the children of Israel was to make possible the manifestation of this Priesthood, not for purposes of selfish nationalism but to the end that through such a manifestation of Priesthood the spirit and power of God could be extended out to all humanity. The real purpose with respect to all of the tribes of the children of Israel was to the end that the different tribes could be different parts of the body, finding true expression and meaning in and through the Focalization of Priesthood, by which the power and spirit of God should extend to the whole earth. Only to the degree that the children of Israel allowed that fulfilment was their outworking in history according to Plan or truly meaningful. We see a development in the outworking in that historical pattern which produced a selfish nationalism, an exclusiveness, a degeneracy in those who were given the privilege of Priesthood, so that it became something that was a far cry from that which God intended.

Now Melchizedek established this Pattern with respect to Abram, outlined the Plan and the purpose and the method—not all at once but over a period of time—and carried the pattern through with respect to Isaac and Jacob, who became Israel, and gave those who were at that time responding to Divine direction an opportunity to allow the full manifestation of the Divine Plan in action in relationship to the physical world. This first step in the dawn of history, in the unfolding of the Divine Plan, had to be on the basis of reestablishing the First Sacred School, giving human beings an opportunity to approach the process of development into the Divine Pattern on what we might call the physical plane; that is, an outer, physical approach. The full significance of that may not be immediately evident, but all of this that is recorded here with respect to the development of the children of Israel from Abram's time had that one theme for its purpose, and when we look back we see that the children of Israel failed miserably in fulfilling that purpose.

We begin to see that the Master refocalized, when He came into the world, exactly the same thing. He did not undertake to change the Pattern around in some fashion. He did use the Second Plane approach instead of the First Plane approach. It was impossible to undertake to use the First Plane approach anymore; the conditions necessary for its use had passed, and humanity had failed to carry through in it, so there was nothing more that could be done about it except to use the next cycle in order to make the next plane approach. And the Master Himself came into the world to do that. But again, just as with the children of Israel, the purpose was not recognized, the Plan was not accepted, and those who call themselves Christians have, in following out their own ideas and concepts with respect to these things, produced the same type of failure which was made manifest with respect to the children of Israel.

The children of Israel were finally taken into captivity and scattered. Have the so-called Christians been taken into captivity? The answer is obviously Yes—taken into captivity on a basis which has not allowed the manifestation of power, the reality of the Divine Priesthood. The disciples were supposed to become prophets, and as the cycle worked out and the day of Pentecost came, they began to function on the basis of speaking the Word of the Lord. If they had been content to wait for the Lord's direction, instead of impulsively using the current of power on the basis of their own choices, they would have become prophets, so that they could have actually expressed the Word of the Lord, and begun to see the Plan of God, the Plan that the Master brought into focalized manifestation on earth. And then they would have become, had they held steady, Priests after the Order of Melchizedek, and there would have been the manifestation of power, under the Divine Pattern, sufficient to influence every phase and department of life, extending into the spiritual influence or control in the world of government.

A little of this has of course gotten through now and again, shaping the Divine ordering of human events in order to make it possible for us to have this present opportunity. You are sharing the work of the Third Sacred School again being made manifest on earth. Humanity had failed to utilize the opportunity when the First Sacred School was being reestablished. The same is true with respect to the Second. Those opportunities are gone. Let us look back for a moment.

What was one of the great stumbling blocks to those who thought to follow Jesus at the time He was on earth? Human beings were then still trying to work things out on the basis of their concepts of the old order. The pattern as it appeared with respect to the First Sacred School had degenerated into a human pattern, as symbolized by the scribes and Pharisees. And they could not see on what basis there should be a New Pattern. Their subjection to the old pattern tended to make them reject the New Pattern. They did not realize that since the cycle had broken in relationship to that first pattern it was utterly useless. Jesus Christ Himself could not make that first pattern work under those vibrational conditions. That opportunity was lost, it was gone. It could not be reinstituted by any means whatsoever in heaven or on earth. It was gone. And they did not see that. They did not realize they simply had the empty shell of something far different from that which God had given to them.

Now we have something of the same pattern. Human beings today tend to have difficulty in letting go of the old pattern, and they try to make the pattern as they think it was with respect to Jesus work in this present time. It cannot be done. If Jesus Christ Himself came on earth He could not make it work on that basis. That opportunity was lost; the cycle was broken and there simply is no way by which that can be caused to work out to a point of fulfilment on that basis. It cannot be done. That cycle was broken, as surely as the cycle with respect to the First Sacred School. Now that does not mean that the truths that were contained in the teachings and presentations of the First or the Second were lost. No.

I have shown you that the focalization aspects were carried over and they were just the same in principle in the Second as they were in the First. And the same is true today. But the approach, the basis of attempting to work it out, which could have worked under the Master's leadership and with respect to the vibrational factors as they were at that time—that pattern could have worked but it didn't. Instead of actually working, there was a break in the pattern almost immediately, and there was the thousand years of the Dark Ages, the millennium. The Second Plane approach is what? Mental—with respect to consciousness, the working of the mind as such. And human beings are still today trying to use that same approach. They think they are getting somewhere with it. They are getting into trouble; that is all we will get into with it. But if they had carried through there would not have been any thousand years of the Dark Ages, when man's mind was bound in darkness.

Let me emphasize something to you. What was the date with respect to the manifestation of this blueprint which we now use, the blueprint that relates to us today? According to the Biblical pattern it is listed at 96 AD. That is close enough to emphasize my point. It was not until long after the day of Pentecost, long after all these tangent patterns had come into manifestation and the break was beyond repair, that God made arrangements for the refocalization of the Divine Pattern, or the blueprint. He gave what we call the Book of Revelation, so it would be on hand, within manifestation, for the next cycle of outworking. That opportunity had been thrown away back there, and all of the intervening struggles to try to make that pattern work have proven futile. It had some semblance of effectiveness up to the beginning of, well, what we might call our national history. It was losing that semblance of meaningfulness long before that, because there was an overlapping in the vibrational factors. But the New Pattern had emerged to its reasonably full force, so that the overlapping vibrations from the old pattern were virtually gone by the turn of this century, and see what happened.

We have something new, something altogether different. Now it is the same truths, the same laws, the same basic purpose, but the approach is different, and must be different. However, the Christian world tries to make the approach on the basis of what they think the Master used, when they do not understand the Second Sacred School at all. They could have understood it if they had allowed the cycle that opened with what is called Pentecost to really work out and carry through, but they never gave themselves a chance to understand it, and the churches that have developed out of that have never given themselves a chance to understand it. I am not condemning them, but they are just simply utterly ignorant of what is meant, what the Divine Plan was then, and the human concepts of pattern derived out of that simply do not work, not in the sense that God intended. And any effort to still use that pattern of approach must fail, because God Himself would not try it. It would be impossible to God, because it would be an attempt on God's part to violate His own laws, to ignore the vibrational factors in the Cosmos, to ignore the natural cycles of the unfolding pattern of the Four Forces.

So we come to the Third. And the Third is what? The Third Sacred School has the approach on the spiritual expression plane basis. It is not as popular, in the outer sense, as either of the other two, a little more difficult in one sense, but we can, under this vibrational pattern, make a Third Plane approach and revitalize the factors of the Second and First plane patterns in relationship to ourselves. But if we try to make a physical approach; a mental approach—it does not solve the problem, and can't. Those approaches at that time, under those vibrational factors, would have allowed the development of awareness so that the Three-Plane Pattern could have come into manifestation under either one. Suppose the disciples had followed through and allowed that Pentecostal pattern to really unfold and become what it was supposed to be—then the factors that were with respect to the physical plane approach would have been reactivated and revitalized and drawn into alignment, and that which was of the Third Plane vibrational factors would have come into manifestation in relationship to it and there would have been alignment. But they didn't do it.

Now we cannot just arbitrarily reach out there and use one of these other approaches and get anywhere. Millions have tried it. If you want to waste time with it, that is your business, but it will not work. We use the Third Plane approach today, and it is the only way that will work, because we have an altogether different vibrational pattern than was present in the past, either at the time of the children of Israel or at the time of the Master. Once we begin to function correctly on the basis of the Third Plane approach, the Second and First Plane patterns become reactivated and drawn into alignment with respect to ourselves, because the mind and the body, individually speaking, begin to come under subjection to that. The alignment is established and you begin to be what you should be; you begin to have the manifestation of healing power, for instance. But this is the third step in the period of recorded history, to give man an opportunity of restoration. [greatcosmicstory.blogspot.com/2020/05/melchizedek-increase-grace-van-duzen.html]

The outline in Revelation relates to this Third Plane approach. Why do those who have been functioning on the basis of the First or Second Plane approaches find Revelation meaningless, virtually? Oh, they have concocted some ideas with respect to it, but it just simply does not mean a thing. When they try to interpret it on that basis it becomes fantastic nonsense. They could not do anything else with it. Not until we make the Third Plane approach can the Book of Revelation have any meaning, and under that approach it does have meaning—it is the Divine Blueprint.

Now suppose this cycle were broken. The only cycle that could be opened to humanity would be with respect to the Fourth. But if man has thrown away the First and Second, and then should throw away the Third, which is really the highest level contact that he can hope to make—if he throws this one away and has to be limited to the Fourth Plane approach, would he have any chance? Obviously not. In other words man has thrown away two opportunities, the third one is established, and if he throws that one away there is no more—it is finished. Now he is not going to throw it away; I am not suggesting that. There are going to be a few, somehow or other, to carry the pattern through. But that is what we are here for, and until we begin to let the Priesthood after the Order of Melchizedek have meaning in relationship to this Third Sacred School approach to the fulfilment of the Divine Pattern, we cannot hope to accomplish that to which we are called.

When you begin to see that our Lord, when He came on earth, was a Priest of the Most High God, after the Order of Melchizedek, you can begin to see that you cannot truly follow Him unless you too let that sensing of the Divine Pattern have meaning in your life, and unless we utilize the vibratory factors that are available to us today we cannot receive it. You try to receive it on the basis of the vibratory factors of the past cycles and it will not work—you cannot receive it. You may go into fantastic flights of fancy, as many have, but you will not receive it. You must receive the gifts of God on the basis of the vibrational factors.

And we remember that our present vibrational pattern is what? Air—Water—Air. And if we try to use the vibrational patterns at work at the time of the Master we fail; it will not work, not today. It could have worked then, under His leadership, but it cannot work today, under these vibrational factors, and I would not attempt to work it out. He could do it; I can't. I make no pretense of it. But I can, with the help of those who are willing to share it, I can work it out on the basis of the present vibrational factors, which utilize the elements that were allowed to come somewhat into manifestation in that First and Second Cycle and allowed to become meaningless. You can utilize those same elements and carry through to victory. And it is your choice. What shall it be?

© emissaries of divine light

The Day Of The Lord

The  Day  Of  The  Lord

Grace Van Duzen   August 31, 1977  p.m.

To me it is a pure joy to be in this Holy Place. And it certainly is a very special privilege to stand in this position in this Holy Place. And it is a very special privilege to stand in this place, in this Holy Place in this Dome, with all of you special people in this Holy Place. But it is to me a real privilege and a great joy just to be in this valley. I think I’ll share something with you by way of recall. I’ve shared it with individuals, maybe all of you along the way. But when I look around now and see the wonder of this beautiful valley I do sometimes recall my entrance into the valley some years ago.

Today it is exquisitely beautiful from every standpoint. No one would have to try to find the beauty in this place. And this year there have been so many comments about how very especially green it is and how the bushes and trees have grown twice their size—I’ve said this anyway. It is so obvious. Well when I came here it was very obvious to me because I was so thrilled with the spirit of the place, but when I think of what it looked like with hindsight there wasn’t any outer evidence of it. Yet the spirit which was here is exactly the spirit that is here now. It didn’t require one blade of grass or one gorgeous rose to make it the valley of Eden, or the garden. And of course that is why it is all here: because of the spirit which established this place. If it were not so, what would be here? So this emphasizes itself to me, looking at the beauty and wonder of this really beautiful valley. I often say, “What could heaven have more?” I can’t picture, on another planet or somewhere, anything more beautiful. What do we want?

It really is just pure joy to breathe this air and walk this valley and see the beautiful roses. A long time ago Uranda said, “The desert shall blossom as the rose.” Well it certainly has. It was a brown deserty kind of place then; and the year I came it just happened to have a plague of grasshoppers and you couldn’t walk up the road without making a path through them. But it was exactly the same; it was gorgeous. And so the substance has been allowed to bring the form of that spirit. And now we sit in this Dome. I think it was three years ago when a group of us outlined the foundation for this Dome. I wonder how many are here who did that? Oh my! Spiritual substance in the flesh is the foundation for this beautiful temple of the living God, and it has taken form because of that established in the spirit. How exquisite! The very form which we have around us was first set in form by a group of us, many of you in the field and some of us here, during a Servers Conference. And we held hands and outlined this place.

I thought of this this morning with respect to this Holy Temple. When Martin spoke, spoke on the tape—it was as vivid as though he stood up here and said the words, wasn't it? He recalled an incident, or a reference to Solomon of old; and if we look back I think the Temple of Solomon is the one Temple that stands out. There don’t seem to be any others that were worth mentioning along the way—but this mighty Temple of Solomon, at the climactic point of the First Sacred School. So we have the symbol of something in this. I would say it was a symbol, this whole valley is a symbol, of the garden of the whole world to be restored because this valley has been restored to wonder and beauty. In those old days there was no water coming out of the ground—not very much out of the skies either! but no wells; certainly no beautiful canal running back there. It was very obliging of them to put that there just for us! But it is more than irrigation, isn’t it? We don’t irrigate the rimrock but it is green all the way up to the top. And we could say a change of weather. A change of what? It is here and that is all that matters. I don’t care about any dire predictions of droughts or anything else. It is as green as we could want it. And the garden is here.

So to me this very valley is a symbol of the Garden which shall be restored in the whole earth. Certainly this Dome, this beautiful Chapel, is a symbol ... what is it a symbol of? For some years we have had the Little Chapel, a symbol of the holy, holy place on the face of the earth, and then comes something else, a huge one. When we outlined this foundation the sky was the dome over us. Now there is still some sky to be seen through this Dome, rightly so. But this circle was formed by many of you who represent what is out there, represent this to what is out there. So, surely it does bring to focus that which is coming to the Lord on the face of the whole earth.

I’ve already mentioned Solomon, and I’m going to read the words which Martin read this morning on the tape. This is in Matthew, the sixth chapter: “Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? “And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.”

One lily, one flower! Solomon in all his glory couldn’t equal one little flower. That is impressive to me. Solomon in all his glory; not just the wonderful clothes he wore but his whole kingdom, that was his glory. And it was a great kingdom; from the standpoint of this world it was a glorious kingdom. The world of mankind found its focus in that part of the world at that time and Solomon’s kingdom outranked all the rest and actually included all the rest. I am reminded of the third so-called temptation of Jesus, when Satan said, “Bow down to me and I will give you all the kingdoms of this world and all the glory of them.” Well Solomon did bow down to Satan—and all the kingdoms of this world and the glory of them were not like one little flower. Why? Because he was separated from the substance of the LORD, and that is absolutely worth nothing at all. Solomon had become subject to that over which he was meant to have dominion. The material wealth, the wonderful realm of this world, all its glory, his own being, his glory, went for nothing because of the separation from the source. There was no substance. He was focused in that one realm, that level. We might just take note as well of the substance as it relates to what has been called sex, because if numbers had anything to do with it Solomon should have had it made! It was limited to this physical level, and it was all nothing! So we have this sorry state, terrible state of failure, actually, at this point.

“Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For your heavenly Father knoweth that ye have need of all these things.” I think that is overlooked sometimes in reading this. The idea is that we are not supposed to want food or drink or clothes, and of course some have gone out and said, “We don’t need it. You feed us but we are not going to lift our little finger to get it,” or, you know, wear the miserable attire. But that is not what it says. It says, “Your heavenly Father knoweth that ye have need of all these things,” that you have need of the food and drink and clothes. “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.”

And as I heard these words read this morning something came vividly to my consciousness, which has been there but I always let it alone. And that is this phrase, “...all these things shall be added unto you.” Now I can only speak for myself; maybe it is all right with everybody else but there is a phrase that is bandied about. I think it at least borders on a distortion. That is these words used as a noun, all these “added untos.” Am I the only one who ever heard them? Are they really added unto? Do we worship a God who hands out bonuses? “You’ve had your pay now but you’re really special; here is an added unto.” Personally, using that as a noun I think should be a thing of the past. I’ve heard it so many times and had it written to me: “This is wonderful; this is an added unto.” It is the working of the Law. It is the clothing with physical form, material form, the spirit, because the substance of the spirit is present. And isn’t that enough? It is the wonderful working of the Law, and the way it is worded here is just fine: “It shall be added unto you.” It is the clothing in outer form of this substance; it is further substance, shall we say. And all of this comes by first seeking the kingdom of God and His righteousness.

“Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself.” That puts thought and things on the same level. Seeking first the kingdom of God and His righteousness—spiritual expression—righteousness in every moment of our living, and then the thoughts and things of the day take their rightful form. I think it is one of the most exquisite passages in the Bible actually.

So the First Sacred School had its failure. To me it is interesting that our Master, in His magnificent life, met those so-called temptations, that third one, which was the failure of the First Sacred School. Well all of them are contained of course, but the victory was established by the Master on every level of being—such a magnificent thing. So I would look at victory now instead of letting it go at failure. The first victory in the Bible goes back very far, doesn’t it? It goes clear back to the beginning, the story of creation. But I’m not thinking of Genesis. There is not too much victory in the story of Adam and Eve unless you go to their son Seth, who allowed the calling on the name of the Lord again.

But as for that personal magnificent victory we go to Job. I bring him up because he has been referred to quite a lot recently, it seems to me; or his day has been referred to, that day when the sons and daughters presented themselves before the Lord, and Satan came also among them. Martin has remarked that Satan’s voice is the only one you hear in Job’s story. That is very interesting and very true. You see, I took note of the number of chapters where Satan speaks. There are forty-two chapters in Job and thirty-seven are taken up with Satan. He is only called “Satan” in a few of the first chapters; after that he is called Eliphaz, Bildad and Zophar—it would have been better if it had been “zo-phar and no farther”—and then the last one is Elihu. But they are all Satan, all the voice of Satan, in all those arguments. They are so modern. You couldn’t find them more up to date at any symposium, or at what Alan called this morning a new age circus. They are all there, all the arguments. Interspersed in these arguments are a few words of Job, generating some substance whereby eventually the rebuke of the LORD to Satan could come out. And that is the magnificence of the Book of Job, his victory over every seemingly subtle argument. They are not subtle to the LORD; they are utterly ridiculous, double-talk, nonsense—hogwash, Martin calls it.

Of course we know that marvelous rebuke: “Who is this that darkeneth counsel by words without knowledge?” Oh how often that could be said. And we don’t have to look out into the world, do we? But I love the verse in the fortieth chapter where the LORD answers Job out of the whirlwind: “Gird up thy loins now like a man: I will demand of thee, and declare thou unto me. Deck thyself now with majesty and excellency; and array thyself with glory and beauty.” This is man in all his glory; not Solomon in all that glory, but majesty, excellency and beauty, the wonder of divine being on earth in human form. This was the victory of Job over all the mouthings, blatherings, of Satan.

Something else was emphasized this morning: that in this generation of substance man is the one instrument through which the Lord can reach into all the kingdoms of this world. What a terrible reversal that was when Solomon wasn’t equal to one little flower! Through man, in man, is the means through whom the Lord can reach all of His kingdoms on the face of this planet, and in no other way. And in the generation of that substance—we’ve given it names—the substance of the spirit by which the Lord is connected with His creation, here is the answer, and how beautiful it is. In all His glory!

There were many victories in the First Sacred School, individual victories, but not that necessary collective victory, so that our Master had to come into the world—and here we go with the same One for the next absolute ultimate victory again. But while we are way back there in Job, which was on the other side of the flood, we know just through reading this magnificent book, particularly from chapter thirty-eight on—in the answering of Job to the nonsense of Satan, by whatever name, we have a picture of the majesty of the source of life through a conscious mind. These words had to come through a conscious mind or they wouldn’t be written in this book. Yet they reveal a conscious awareness of the workings of the cycles on this planet and the relationship between this planet and not only the planets of the solar system out there but constellations. Inherent in these words is truly the wisdom of the Lord. There is also revealed an awareness of the cycles on this planet, the cycles for instance of certain animals, knowing down to the tiniest detail the time of their bringing forth, the period of gestation, their habits. And the beauty of Job is that there is not really any separation—“That’s marvelous out there but with regard to this, I happen to know this.” The same wonderful emphasis and wonder is present with regard to all this, because it is all the same thing, isn’t it? What could be more glorious than the creation we know.

As I say, since we are back that far we could look at something that was established in the earth in that dim past of which there is no record except, we might say, Job and the creation in Genesis, and that is a monument called the Great Pyramid. Now don’t get excited because I’m not going to go into the Great Pyramid. The Great Pyramid is a marvelous monument, and to me the wonderful message of it is contained in the fact that beyond a doubt there were beings walking this planet, human beings, with a vital awareness and at least a certain degree of oneness with the Creator in a conscious sense, which man has lost. He has dragged himself up to the point where he can understand some of this now but—I used to wonder how the Pyramid could represent the earth in the shape it was; I mean straight lines, and angles and corners and flat surfaces. But you know the keys are contained in the Pyramid. As probably most know, the squaring of the circle is contained in the Pyramid—it’s been there all this time. Not too long ago man figured out this great wonder himself, pi, the squaring of the circle. Also the cubing of the sphere is there. Now I won’t take time to explain all this to you tonight—there’s no time you understand!—but can’t we sense something wonderful here? Here is all the representation of the earth in symbolism in the Pyramid, but also in the whole very shape of it all. Anyway there is magic, and I think we all know that without an explanation.

My point in this is that while there is not prophecy in the sense of saying Johnny is going to marry Mary on the fifteenth of September, 1895, there are cycles indicated in the Pyramid. I would suspect that in this conscious awareness, this oneness with the Creator, there was as well the awareness of certain times, cycles, not just in the earth but with regard to all the cosmos, these cyclic outworkings, and that there would be a point of cyclic outworking at certain places. Now to say that the children of Israel would come out of Egypt then, I don’t think that they could have said that; they didn’t know anything about the children of Israel or Egypt. But there was an awareness of an outworking. And of course, as you may know, there are these points indicated very definitely down to very precise and accurate times: the birth of Christ, for instance, Jesus the Christ; the crucifixion. So the idea is that the crucifixion had to be and was prophesied. Something happened, something would happen, but are we to say what it would be? What determines the outworking? Again we come to the substance, and there is a cyclic outworking and fulfilment in every moment. But there is a building to these points. Of course you find the dates of the First World War, the Second World War, and I find it very interesting that there are a few dates in there that have question marks on them and they don’t know what happened. But we do. One of them—please don’t go and read up on all these things; it doesn’t matter—but I am going to mention one that has a question mark on it and that is 1909. And in Revelation it says that there would be one—“on his vesture and on his thigh... KING of Kings, and LORD of Lords,” the representation on this earth again of the One who had the victory clear on the other side of the cataclysm and again two thousand years ago. It is a great date, a marvelous one, when our most beloved Martin came into the earth. So there are these cycles very specifically set forth, but the substance determines what will happen on those dates, at those times. There is a choice, so that we don’t just go along and say, “Well a cycle is going to happen; I don’t have to do anything; I’d just mess it up if I did; I’d be self-active.” There is no substance generated unless we are with it and we are identified with what is generating the substance. This is the whole point, isn’t it? It is in the building of that substance, so that when these cyclic points come around—and we hear there is one coming up not too far away—there is the substance of victory right here on this planet. And that victory means that every victory since man fell has meaning. I think that is a mighty responsibility.

On one of the tapes we’ve heard this week, Martin said something that really had an impact on me, just about the saddest thing one could hear, and that was that at one point probably the Master was winding up the Second Sacred School. Those words have an impact. All these points indicated are points identified with great cycles outworking that have nothing to do with man’s self-active will. They have everything to do with letting the LORD take over, the one means on earth that He can use so that these magnificent cycles can come to fruition in victory. And really, you know, those points in the Pyramid don’t cover such an awfully long time. They start before the First Sacred School, but not very long before; and it stops, and I mean really stops, nothing else, at about what we would call A.D. 2000. So we’re coming to a point, aren’t we? We’re in it really; we’re not coming to something. And this magnificent responsibility and privilege and pleasure and delight in being present at this time is an unspeakable one.

Uranda often spoke of the prophets and how they looked forward with longing to this day, to be here. Well we are here. Do we always act like we looked forward to this with longing? Is there any feeling, you know, that “I was sent, I had no choice”? What a great and glorious privilege we have. So a grand cyclic outworking is what we are in, and that substance is the vital requirement. We all know what dissipates the substance and we all know how it builds and we all know how it is generated: seeking first the kingdom of God and His righteousness.

I’ve thought a lot about these cycles and it is most exciting to see it working today, and I don’t mean “this day,” like this era, the new age. I mean today and yesterday and the day before when we met in the west Chapel, because how about these cycles? We’ve had the pure joy of listening to people from all over the face of the earth, bringing the substance of the kingdom, wonderful workers in the harvest fields. It is said it would be gathered into the Father’s barn—a pretty nice barn (indicating the Dome Chapel)! I have been impressed with years of movement, of letting substance be developed, and now coming very specifically to culminating points of fruition. It is not a close of something; it is exponential, isn’t it? Cycles do work out and it comes to this point only because there has been substance all the way along, and not with any feeling of “Oh it is going to be a great day! There is a great day coming, a great cycle of outworking!” The outworking is right now in the moment and the joy is in the generating of this substance in every moment and letting it remain. The Master said, “Your fruit shall remain”; not just, “Ye shall bring forth fruit,” but “It shall remain.” That means it is not dissipated, and we all know how it is dissipated.

And so, it is with respect to these grand cyclic outworkings that I am delighted to have this time with you to share it. Let’s not think of some outworking that is going to come in 2001, going out in a spaceship or something! But here we are and, if the Lord is in form on earth with the substance He is not subject to any periods of time. We’re talking about the LORD of the Cosmos. That LORD doesn’t go and check the calendar every day. Jesus said the LORD is Lord even of the sabbath. Well the LORD is Lord even of constellations and solar systems and whatever. How do we know what vital part is played on this planet through the instrument of the LORD with regard to all of it “out there”? The times and the seasons are in His hand, praise the LORD! And today is the day of the LORD. “This is the day the Lord hath made,” not some cycle but this very day. And in victory the LORD has dominion over all the earth.

With regard to substance the words of the Master are magnificent. There is one word actually which describes that substance. Just within the past year or so, in one of my Bible classes, it struck me that the Master was telling the same thing over and over to His disciples, not to those people out in the world but His Core. That was “Love one another.” I don’t think He was being theoretical about it. He wasn’t saying, “Now you’ve got to radiate this so everybody out there loves one another.” There was a need and He was saying, “Love one another,” to just twelve men, and He had to say it over and over and over. “If ye love me, keep my commandments.” And He said, “A new commandment I give unto you, That ye love one another.” It was new. After all those years since the fall, it was new! Isn’t that incredible? I’ll tell you what is incredible: if it is still new—because there is the substance. The first great commandment is to love the Lord with all, and the second, thy neighbor as thyself. The second is the proof of the first. John said it in one of his epistles. He said if you say you love God and do not love your neighbor you lie and the truth is not in you. It couldn’t be plainer. Let’s never think we love the Lord and we don’t love each other. That is a lie, He said so. But I think we’ve all heard it said, “Well my response is to him; he has my response. To hell with the rest of you!” If we have that attitude toward one other person we are proving that we do not love the Lord, because the commandment is just as strong as that.

Martin’s words Sunday were very strong, very strong. It is not a concept of love I am talking about, being nice to everybody, but I mean angel to angel. We know what that means. We can’t love each other unless it is the angel. It is so easy. If we find difficulty, that is where we need to look. But the angel loves. And it was the absolute emphasis in the life of our Master: love. I think we all thrilled to the strength and wonder of that service Martin gave Sunday. [https://greatcosmicstory.blogspot.com/2018/11/from-rebuke-martin-cecil-august-28-1977.html] There was just no way out, no excuse. I know that we have all had the experience of thinking, “But that person really does have an excuse.” Did you ever do that? Maybe somebody left—I don’t have anyone in mind but why shouldn’t we talk about it? If we are afraid to then that is so sacred, isn’t it? Well it wasn’t sacred to Martin on Sunday. The wrong thing is wrong and the right thing is right. And it has all been done; it is just a matter of sharing it, no big deal. It has all been done, and we all know it. We’ve all participated in it. But the Master was very strong, and Martin’s words are the words of the Master in this day. And the Lord included father, mother, husband, wife, sister, brother, grandfather, grandmother, everything and everybody. The door is always open for anyone, but what comes first? I am only mentioning this because sometimes there tends to be a little excuse; “Well in that situation, you can understand it.” Be careful if you can understand it.

I think it is time that we all shared that great mighty spirit of the Lord which simply brooks no nonsense in ourselves. That’s the only place we can do it really. It is not telling somebody else what to do. Others are told when we are doing it. We’ve all had the experience, all of you I’m sure, of having someone say, “Now I know the way because I see you doing it.” That’s what talks. Of course we all know that we don’t do anyone a favor when we side with something which needs to be left behind, whether it is a person or whatever. But if we side with it within ourselves we are going to identify with it outside of ourselves. It is time for the strength of the Lord. It has always been time but I would say it is very special, the time we are sharing together with this great company, representation of the whole earth in fact, not in theory. This holy place is indeed filled with love. It was built in love and it is a symbol not only of all that is out there but of that which we take with us when we leave this holy place, that we may let the will of the LORD be done because we live, not in spite of us, in love for Him and in love for each other.

Our great LORD and KING, we would acknowledge that of all people on the face of the earth, we are so greatly blessed, and we let that blessing extend into all the world, that finally in this day Thy word may be, “I would gather you as a hen gathereth her chickens under her wings, and ye will let me do it.” It is our will, and only so can we say with Thee, Thy will be done in all the earth. We acknowledge that Thy way is easy, Thy burden light and filled with joy. I give great thanks for the one who brings Thy wonderful presence and spirit and word in the earth today in its very specific way that all may see and understand. We walk with him in joy and we walk with each other in the oneness which filled Thy great and mighty prayer, “That they all may be one ... even as we are one,” now in this day, in Thy name. Aum-en.

© emissaries of divine light