Solstice—Christmas Day—New Year's Day: Here are three events: one cosmic, the other two man-made. Human beings can do nothing about the cosmic event; it just is the way it is, like it or not; it can't be manipulated to suit human beings.
The planet upon which we dwell is included in the cosmic rhythms and purposes. Its existence as a planet is absolutely dependent upon the fact that it is a part of the solar system. The solar system's existence is consequent upon its inclusion in the galaxy; likewise with the galaxy, by reason of its inclusion in the larger universe. Here are the natural cosmic rhythms and purposes, beyond the comprehension of human minds. The planet has a cosmic identity because it is a part of the cosmic whole. Likewise with mankind on the surface of this planet, there is also a cosmic identity. This identity has been long lost to human awareness both individually and collectively. Substituted for this is a human identity, which is deemed to be valid. If we recognize the validity of the cosmic identity, then the human identity is invalid. There is a constant attempt on the part of human beings to validate their human identity.
We have a certain awareness of these things. We are all together with one accord in one heavenly place. I'm sure we are all very conscious of our natural unification at this heavenly level. If we consider the larger cosmic scheme of things, there is the appearance of separation. There are, according to the view of the human mind at least, vast distances involved. Distances vanish to the extent that there is the experience of being together at the heavenly level, the cosmic level. There is one universe, one whole, inclusive within the scope of which is a tremendous variety, from what are deemed to be the very large to what are deemed to be the very small. We have a certain awareness of its wholeness, that it is all one. Appearances of distance and vast space do not rightly deny the fact of oneness. There is no separation; there is one whole. The cosmic identity, the only valid one, has apparently been lost to human experience.
We assemble today in one heavenly place in order that the seeming state of separateness might recede insofar as our consciousness is concerned. The separateness, which is the inevitable state of the human identity, is experienced by people everywhere as they follow out their human purposes. Consequently the cosmic purposes and rhythms are ignored to a very high degree. About the only cosmic rhythms that are present in the consciousness of most human beings relate to the succession of the seasons of the year. No one can do anything about that. If there is any awareness of cosmic purposes or cosmic rhythms, then from the standpoint of the human identity the only meaning they have is the extent to which they can be used for human purposes. All this of course has removed human beings from the cosmic rhythms.
There is a constant endeavor to prove the validity of human identity. Looking at our own individual experience there is the constant tendency to insist upon the importance, the value, the meaning, of our human identity. If anything arises to challenge that, we leap immediately to its defense. What a waste of time; what a futile endeavor. It maintains an invalid state of separateness. The human experience is one of separation. We think of ourselves as separate individuals; and as groups of individuals are put together in various ways these groupings are separate from other groupings. The nations of the world are separate, apparently, from each other. Because of this separation there is conflict based in the endeavor to maintain the variety of human identities, either individual identities or collective identities, as though they had meaning in the cosmic scheme of things. Of course the cosmic scheme of things is not thought of as having any particular meaning insofar as human affairs are concerned. This is why human affairs have become, cosmically speaking, absolutely meaningless. They seem big and important, powerful and meaningful—in spite of all the conflict—to human identities.
The thought of losing the human identity is, generally speaking, a horror of great darkness. Virtually the whole of civilization revolves around death. This is the great “fact of life”! How ridiculous. Death is simply the absence of life. Death does not validate life. Life is. Death is simply the ultimate experience of separateness, and there is no existence in a state of separateness. Existence only relates to the universal whole. So mankind's unfortunate endeavor to be something all on his own, individually and collectively, takes him out of the cosmic scheme of things, removes him from the cosmic rhythms and purposes; and the end experience of that is nothing, because there isn't anything outside of those. Yet this futile human endeavor continues.
So we come apart, at a time such as this, in order to allow our involvements in this futile human state to recede in consciousness, that there may be present, as we have an awareness in this moment, a unification, a unification in oneness because we find ourselves in the same place, but not the same physical place. We are apart from each other, even sitting wherever we are; there is space in between, and this space in between is what is emphasized in the consciousness of the human identity. We are separate people. “I'm a separate person; I'm very important. My separation is very important.” This is the human view, isn't it?
There are those who try to make a unified state in the human experience while still maintaining the human identity. It's impossible. We have all kinds of systems which endeavor to do this. It's a waste of time. It doesn't work. None of the human endeavors work, because they are based in a lie, and the lie is this human identity. There is a cosmic identity, and each individual may participate in that cosmic identity. So far in this world human beings have opted for the human identity, and following out the shenanigans of this human identity, we have been brought, in the worldwide sense, to this pass—excluded from the cosmic whole. As long as life remains there is the possibility of discovering what inclusion in the cosmic whole would be, but that can never be discovered as long as there is a following out of human purposes in human identity. Because this has been so customary for millennia it seems impossible that there could be anything else.
But when we stand on the surface of this planet and look around us, particularly into the night sky, we become aware that there is a vast whole that moves in its own natural rhythms and for its own natural purposes. Man is not excluded from this. He has undertaken to exclude himself, and the results are evident. There is no existence outside of that whole. Man comes into the whole with the opportunity of participating in it, with cosmic identity. He doesn't do that. Human identity is maintained from generation to generation, and each generation passes away. This is not the true design. This is the way that human identity sees things.
So we come apart that we may experience the fact of the true cosmic identity, which is a unified one. The unified identity is not in external form; it is present in internal experience. The very fact of life itself is an internal experience. Life springs forth from the focus which spreads life throughout the whole. Life is then differentiated in its manifestation—but life itself is one. We share that life to the extent that we are willing to allow the human identity to pass away. That looks like death to the human identity—because it is! The human identity needs to pass away. It will anyhow sooner or later. Why do we have to wait for some future time when that experience is forced on us? And then, where did the human identity go? It vanished. It was invalid, that's why, unreal.
The experience of cosmic identity has been lost because human beings fell asleep. They exist at a subconscious level where they don't belong, and they experience all sorts of traumatic dreams in that unconscious condition. We are aware that in our experience of dreaming, in the ordinary course of events, the way to dispel the dream is to wake up. It isn't a matter of staying in the dream and trying to work out all the ramifications of the dream. How would we ever do that? Yet that's what human beings try to do. It's impossible. There is no answer, no solution in the dream state. Wake up! That is the point. The waking up is to cosmic identity. That seems very strange insofar as human identity is concerned.
Cosmic identity is described by the words I am. The fact is I am—cosmic identity, one identity differentiated in manifold ways, but all springing out of that one identity. Human beings try to have little separate identities for themselves. “Look at me, I'm very important. I achieve great things. I did this, I did that.” And all we have is conflict in consequence; it must be so. We come apart in an hour such as this to relinquish any attempt to validate our human identity, and with an open willingness to experience cosmic identity. We all find ourselves moving with the same cosmic flow. We are here together, sharing the movement of the creative process. That's more easily done in a setting such as this. It must be done in every setting everywhere. When it is, it is found to be very valid. The cosmic state is the valid state. We are surrounded by it, we are hemmed in on every side by it. Why not accept it? Yielding to the movement of the cosmic rhythms that are present we begin to discover that they are present. We had no room for them before because we were so busy about our human affairs, so busy in our human identity. So we come apart, open, yielded, to receive a new awareness as being a part of an immense cosmic whole. There is our meaning.
So we share these moments, letting a certain quietness come, a stillness, a consciousness of being in accord, a consciousness of all being together in one place, no matter what the geographical position may be. Identity is. I am. And this may be accepted in its natural character and rhythms into expression in momentary living. And so the affairs of the human identity in which we all play a certain part may be permeated by the cosmic rhythms and the cosmic purposes. What effect does that have? It raises up what is capable of being raised up, it dissolves what is not capable of being raised up. We have been aware of these two aspects of the creative process: integration and disintegration. The effect of the creative process emerges in this way. We are concerned with that emergence within the range of human affairs. To be in the range of human affairs it must emerge through human beings. Nothing gets into human affairs without coming through human beings. [greatcosmicstory.blogspot.com/2021/12/body-of-love.html]
As cosmic identity and alignment, attunement, with cosmic rhythms and purposes is restored, then whatever we do in our daily living will be permeated by this cosmic expression, the expression of the creative process, but brought to focus now through human beings. This is the purpose of man: to bring this to focus, to let the planet and all things related to the planet be brought specifically and directly into the focus of the creative process by reason of man. This is the only reason for the continued existence of man. And he has continued to exist, in anticipation that there would be those who would make themselves available to the experience of the creative process in cosmic identity. Finally this whole matter is being brought to issue, as is rather plainly evident for any sensible observer. Thus far and no further, for human identity. Either yield and accept the reality of identity, which is cosmic in nature, or bow out permanently. Well there must be a certain bowing out in any case—the bowing out of human identity.
I rejoice that there are those who begin to share a willingness to relinquish human identity and all its expectations, all its intentions, all its ambitions, so as to make space for the living experience of cosmic identity—that's the natural state. All is one. There is the state of wholeness. That is what is meant by the word holy. That is the true state. It is the existent state everywhere in the universe except in this little pinpoint, because of the intransigence of human beings. So, relinquishing our intransigence, we willingly yield our human identity to be dissolved, and we find that when there is that willingness something else begins to come into the picture, something that was totally excluded before. We find that there is a cosmic identity, individually and all together. It is one identity, differentiated in natural and harmonious ways. The natural flow of the creative process brings oneness, harmony, it might be called peace.
There already exists a clearfocusedorientationpoint. The unwillingness of human beings generally to relinquish their own determinations has prevented the already existent clear focused orientation point from coming into form on this planet. The only way it can come into form on this planet is through human beings. We ourselves have some awareness of the reality of that clear focused orientation point, to the extent that we ourselves, as individuals, have given form to it. It is present, awaiting the facility for its manifestation in human form on earth. Our whole concern over many years has been to let this clear focused orientation point be known as a reality because, for oneself as an individual, it is accommodated and revealed. Here once again is the emergence of the reason for human existence—a cosmic reason.
Scarcely anyone has exhibited any real willingness to relinquish the human state of identity in favor of cosmic identity, the true identity of man. We would all have to admit that there has been a great reluctance to dare to relinquish our firmly held human habits, which bring with them a self-centered agenda. All of us are inclined still to maintain a human identity which inevitably must pass away. There has been some awakening to a recognition of the potential of cosmic identity, which is inseparable from the whole cosmic creation—one identity, revealed and demonstrated in the working of the cosmic whole—the identity described by the words Iam. If we find our lives in human identity we lose the experience of our lives in cosmic identity. If there is a willingness to lose our lives in human identity, then the availability of cosmic identity immediately becomes apparent.
Did you ever examine yourself with respect to these things? Human beings try desperately to stay alive in human identity. The thought was to preserve the human identity, improving it the while—maybe not much improvement this lifetime, but better luck next time! All these fancies have been produced, and the attempt has been made to give them validity in human consciousness, because what an awful thought if human identity simply vanishes. But all the evidence points to the fact that it does simply vanish. However, whether human beings come or go, the universe continues on, regardless. And the universal whole is in place—coordinated. It operates the way it was designed to operate. Why it was designed that way and what the operation is is really an unknown quantity insofar as human identity is concerned. There is wholeness. There is one universe. We see most clearly that our own planet has a cosmic identity, because it is a part of the solar system, which is a part of the galaxy, which is a part of the universe.
Man was taken out of the earth—his physical form was, and is—which provides a potential form for cosmic identity. It isn't just a local form. It is composed of the dust of the earth. And the earth, the planet, is a part of the cosmos and has identity because of that. It wouldn't exist as a planet without that identity. Neither would we exist at all without at least the potential of the experience of the cosmic identity. Where there is a willingness to lose that human identity existence, the cosmic identity of life may be found. You can't have it both ways—it is one or the other.
The true identity allows for that focus point of orientation, clear and true, to be experienced. And it is when that is known, and the expression of life is accordingly, that the light shines and a tone is sounded in an immediate sense within the hearing of the body of mankind, to cause the flesh substance of mankind to stand up if it will in the design established by this Cosmic Tone which relates to man. When the tone sounds there is that substance sufficiently free, sufficiently uncrystallized, to begin to stand up in a new formation. This is something that is happening on earth at this time, and we ourselves find our own flesh moved in this way. The flesh is moved, the mind is moved, the heart is moved. They are all together; they are not separate entities. So something is standing up because the tone sounds, and because something is standing up the experience of cosmic identity becomes natural.
The more rigidity, the less the ability for anything to stand up. How resilient are we actually? We inhibit the experience of resiliency by maintaining our own human identity, by insisting upon that. He that finds his life in this world shall lose it. He that loses the life of his human identity, for the sake of cosmic identity, for the sake of the creative process which allows man to stand up again, male and female, finds the reality of life. Life is only known in cosmic identity, and cosmic identity cannot be known if human identity is insisted upon.
Being present wherever we are present, if we are present in cosmic identity, then the light shines, the tone sounds in the circumstance where we are. That is the important thing, that is what carries weight. Because this occurs the creative process is in action and what is necessary to happen will happen. The happening may be disintegration, part of it at least. There is a lot of disintegration to occur—but at the same time as there is disintegration and freed-up substance, something else takes form. We let it happen. The creative process is one of letting—remember? We let it happen. We don't judge it. We let it be what it is. It will prove itself out. If we stay clear and focused, the point of orientation will be present and all things will work together to perfection.
If you find life to be creative, bringing to pass all that needs to happen, and you are content with that, then it will be because you are present in cosmic identity. In cosmic identity you are assured. One may choose to be assured, certain that the creative process works the way it works and it is quite all right. Or on the other hand, in human identity one can choose to be unassured, fearful, doubtful, uncertain, all these things. If that is our experience then obviously we have human identity and we are always wanting someone to assure us, to help us, to condole with us, to raise us up. That is the attitude of human identity, and if we assume such an identity it is indication of the fact that we prefer human identity. But coming again to the strength, the assurance, the absoluteness which characterizes cosmic identity—after all, it's rather large, isn't it; the whole universe is operating—if we identify ourselves there, then the creative process operates freely because of our presence. All we have to do is accept cosmic identity into our own experience, and if we are experiencing that, we are not experiencing human identity. Simple. Let us let that experience become all we know, and that is freedom indeed.
We move forward together in the creative cycle, speaking the Word out of the whirlwind—cyclic, rhythmic, creative. As emotions no longer determine behavior the mind is released so that the spirit may reveal intelligence. Certainly the sweet influences of Pleiades can be bound for right use; the bands of Orion can be loosed for intelligent thinking in consequence. Mazzaroth can be brought forth in his seasons. No longer is experience determined by external events and influences. What is needful in living is brought forth out of heaven by the action of spirit. The action of spirit in heaven is the whirlwind—creative action, not destructive. Emotions under control, mind activated by spirit brings forth what is right and fitting in the moment. Arcturus and his sons can be guided. Radiant expression makes this possible. The creative cycle can be administered. There is an awareness of the direction of movement. No longer is there any resistance to that movement but, rather, whatever is necessary to allow that movement to be effective in our own individual creative fields is provided.
The ordinances of heaven are known and the dominion of them is set in the earth by reason of our own individual spiritual expression. Spiritual expression is power. It has already been stated many times: Never underestimate the power of spiritual expression. It is the power of fusion, bringing and holding all things together in the true design in the creative process. This is the power of the Holy Ghost: fusion—oneness, wholeness, the power that operates the universe. The unholy ghost brings forth the power of fission, the power of disintegration—nuclear weapons, for one thing. This is looked upon as a great power capable of obliterating everything on the face of the earth. Is the power of fusion any less, do you think? Is the power which operates the universe, holding all things together in oneness, less than the power released by the unholy ghost, the power inherent in what is called fission? Of course not. Such power is scarcely discernible in the universe, in the cosmos of harmony and order brought forth by the power of fusion.
Never underestimate the power of spiritual expression therefore. Here is the power back of the whole universe brought to focus through the angels of God incarnate and in expression in human form on earth. Obviously it is a power not to be played with by impure hearts and self-active minds; it isn't available to impure hearts and self-active minds. Lacking that power, of course, they have been used to develop the other power: that of fission, that of disintegration. The angels of the Lord on earth are aware of the power of spiritual expression, the power of the Holy Ghost. They are aware also of such power as has been stolen by the unholy ghost, the power of disintegration. The latter is clearly demonstrated on earth in these days; it has come right out into the open where it can be seen. It is presumably a very noisy power, very violent, generating tremendous heat and light at a certain destructive level. Light in this sense can be used destructively, as can heat also, combined with noise. The unholy ghost is very noisy; the world is full of racket, in more ways than one.
The power of the Holy Ghost is silent. Maybe you have listened for the music of the spheres but I doubt if you heard very much. There is a quietness here, a gentleness, certainly a quality of understanding; but these elements do not indicate a lack of power. If, as human beings do, they correlate power with noise, violence, excessive heat and blinding light, then something seems to be lacking. But there is light, there is heat, in quietness and in gentleness. Here is power undreamt of by self-active human minds and impure human hearts. This presumably is why they have developed the substitute, the destructive power, the power of disintegration. Do you imagine that disintegration can prevail in face of the power of the Holy Ghost, the power of spiritual expression?
Let us begin to sense more keenly in mind and heart the intensity and the quality of this creative power; for this power is in the hands of the angels of the Lord incarnate and in expression on earth. It is used only to the extent of purity of heart and clarity of mind, because only to that extent is spiritual expression possible. This power is inherent in spiritual expression. This power achieves the creative purposes of spirit. It cannot be prevented or turned aside. But it only emerges into experience as there are pure hearts and clear minds to let it happen.
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In this day there has been particular movement in a directly experienced creative cycle. It was not shut off after the service given by me this morning or after what was provided a little later by you. The continuing movement has been present and available to the experience of all concerned, to the extent of purity of heart and clarity of mind, refocalized in a specific way by those who participated in the chanting and in the words that were spoken—latterly you all shared in that chanting—that we might be together in a continuing way in this particular focus of the creative cycle which is our responsibility, the responsibility of each one. We have the opportunity of sharing it in a very specific way when we are together as we are now, but it does not evaporate when this is not the situation, although it may evaporate in the experience of those who should be participating in the continued movement of that creative cycle.
As a little aside, I have noticed that after the blessing is given at a meal there are those who very quickly revert to their conversation and their ribaldry. Perhaps very often the first sounds that put in an appearance are those of children. Something should be done about that to cause an awareness as soon as possible in the childish consciousness of moments of sacredness and reverence. But some of adult years are not far behind the children, as a rule. I take note of these things; perhaps some of you do too.
Who has the experience of being the angel of the Lord incarnate and in expression on earth? Whose minds and hearts are yielded and open and welcoming to that experience? And so we share it, if we will, now in this moment because we pay attention. But then minds wander and hearts become involved with a variety of emotions. The focus is lost; participation in the creative cycle ceases; the power is dissipated. How many are there on the face of the earth with the opportunity consciously to share this creative work which we have begun to understand? Shall the destructive power of fission prevail in human experience, or shall it be the creative power of fusion, the creative power that is made manifest in oneness, in an easy, natural, complementary movement of all those who are aware of these things? When that is so, the reality of spiritual expression puts in an appearance and the power of fusion is present.
What might be described as miracles, I suppose, occur, because this power is absolutely irresistible. It is, of course, irresistible in two ways. Those who fight against it discover what it means to fail; those who welcome it discover that it is irresistible and irresistibly brings them back to where they belong. Those who know the reality of spiritual expression constantly and consistently extend the welcome into the Holy Place, the Holy Place from which spiritual expression flows. In the giving of attunements it has usually been thought of in the sense of projecting something, doing something to the physical form. That may have been part of the situation heretofore, but the real attunement is to be brought home, isn't it?—for the minds and hearts, and therefore the bodies of people, to be brought again into the garden of God, into the Holy Place. To welcome someone into the holy place, naturally one must have a Holy Place to welcome them into.
It is this that is health—perhaps not healing, but health. There is a distinction here. People want to be healed so that they can continue in whatever state they were in before. Of course they may claim that if they are healed they will serve God better. That's not the point. The point is for mind and heart to be made new. The body certainly cannot be made new if mind and heart are not. The body seems to be quite willing to follow along with the mind and the heart, whether in the broad way to destruction or in the narrow way to life. The problem is not really very much with the body but in the minds and the hearts of those bodies. It will continue to exist as long as the emotions dictate behavior, for when the emotions dictate behavior the mind rationalizes that behavior. It was Adam, wasn't it, who went trotting after Eve when she ate the forbidden fruit. He's been trotting after Eve ever since. As long as emotions control, the mind is stupid; it's under the influence of dope. It's addicted to what has been called the forbidden fruit, namely judgment—the imagined ability that the mind has, to determine what is right and what is wrong, what is good and what is bad. If it thinks it has that ability it's stupid! And it's stupid because it exercises that ability, or what it thinks of as an ability.
The spirit moves in heaven, and the Word is spoken out of the whirlwind. I suppose that whirlwind could be described as an anticyclone; it's a high-pressure area. The movement of the spirit in the substance of heaven is described as the whirlwind, invisible as yet; but with an anticyclone it is a gentle zephyr. Here is the angel in heaven administering the creative cycle. The reverse of that would be a cyclone: low pressure, the devil in hell administering destruction, disintegration, fission. That would be it insofar as human beings are concerned; but because the angels are in heaven and because there are those yielded minds and hearts sufficiently clear and pure, the creative cycle can be administered within the range of human experience, designed to make all things new. But mind and heart must be made new first, for it is through mind and heart that the creative cycle may be administered on earth—but only by the angel of the Lord; it can't be self-administered by mind and heart.
So we participate in this process now in this moment as there is an actual movement with the action of the spirit, with the Word in heaven. There could not be participation in that without being in heaven. One may know for oneself the extent to which there is intelligent participation because there is a sea of glass clear as crystal. The emotions are stable and still. The mind is no longer interested in being governed by the emotions but in being governed, now, by the spirit of God, by the action of spirit in heaven. And the Word comes out of the whirlwind to make very sure that the mind has no false illusions and the emotions are no longer attempting to rule the roost. Then there may be stillness, quietness: a sea of glass clear as crystal—the purified heart, the sanctified and clarified mind waiting upon the Lord, waiting for the activation out of heaven to be experienced and administered on earth. What is done in any situation, any circumstance that arises, makes possible the setting of the dominion of the ordinances of heaven in the earth. This is not possible when emotions run rife or when the mind justifies the emotions and rationalizes its own action.
Be still, O mind; be silent, O heart.
Behold, the Spirit of Truth comes forth;
spiritual expression is made possible; the power of creation is present.
How gently, how easily, all that is present in human consciousness can be handled.
How gently, how easily, things can be made new.
It is usually the human view that to cause anything to happen in the world as it is known some sort of forceful imposition must be brought to bear. This is war, of course, at whatever level that war may put in an appearance. This is not the way of the spirit. The spirit does bring something to bear in radiation into human consciousness, something that, as I have said, is irresistible. This high pressure is easily yielded to by the minds and the hearts that are willing. In those who are not willing, resistance is engendered; but what is the point of resisting the irresistible power?
So we know what it is that happens. We, living out of heaven, are responsible for administering the creative cycle. We may observe what is happening, being unmoved by it, and we may provide whatever is fitting and possible to assist others in their yielding, in the clarifying and sanctification of human minds and in the purification of human hearts. We know what that is to the extent that it has been experienced by our own personal minds and hearts. If it hasn't been we don't know what it is, and we can be of no assistance or value to anybody else. Some people sit around hoping for something to happen. It never does, because the heart must be open and the mind yielded to the spirit, the spirit which has been so vividly portrayed and offered, extended, month after month and year after year, within the range of our experience. We can deny it, we can betray it, we can be dishonest—but why? I am sure there is a longing in every open heart for honesty and clarity, the joy of administering the creative cycles on earth. What a wonder this is, and what miracles occur!
All who will come are welcomed into the Holy Place. Nothing that defiles or works abomination or makes a lie can come in, so all that rubbish can be left outside. And within the Holy Place is wholeness: Be thou made whole. This welcome into the Holy Place is far beyond what has heretofore been called attunement, isn't it? Attunement as it has been known has been no more than a patching-up process, so that people can stick around a little longer and maybe yield their hearts and minds. But it is the yielding of the heart and mind that is the point, the coming into the Holy Place, where wholeness is. Coming into the Holy Place, that is the experience: wholeness—no need to shop around anymore to try to get fixed up. In the Holy Place whatever needs to be done to administer the creative cycle is done. This will relate also to one's own physical form. Creative expression of life, spiritual expression, is what is known.
Glory to God in the highest, that in living, momentary living, the truth may be known because it is in expression. That expression is spiritual expression. It is the focus for the power which operates the universe to find fitting and right and creative release in human experience. We are responsible for this. What a glorious responsibility! We share it now and in all the hours and days and months and years to come. Here is peace, here is beauty, here is love.
“And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,
And sware by him that liveth for ever and ever ... that there should be time no longer:
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.”
Revelation 10
Once again it is good to be together in the Chapel, knowing why we are here. I would like to read to you a passage from the Book of Revelation: “And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever ... that there should be time no longer: 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.”
You know that these days are being fulfilled in your own experience; consequently, there is indication that we are in the days of the voice of the seventh angel. This would relate to the release of the truth of love through the forming body of the Son of God on earth. This brings to a conclusion, in the experience of those who allow this body to take form, what has heretofore been a mystery. God has never been an intentional mystery to anyone, but the self-centered cloud under which man has been existing has obscured God; He has become such a deep, dark mystery to some that He has apparently ceased to exist to them.
We might perhaps recognize something with respect to the divine attitude, because man has certainly been a mystery to God. From the divine viewpoint it seemed utterly incredible that the Lord of Love could come on earth, manifesting in human form, and be rejected. Man, having already experienced a fairly lengthy period of suffering on earth, of disasters of all kinds, would surely be ready to welcome a release from that hopeless state. But no, when the Lord of Love came proclaiming and revealing the truth the cry became, “Away with Him, crucify Him!” What a mystery! In these days the veil begins to thin and to part so that the mystery may be finished, both for God and for man.
At the time that our Master was hanging on the cross it is said that the veil of the Temple was rent in twain, from top to bottom. It has been hanging there, so to speak, apparently still in place, as a curtain will hang, not particularly indicative of the fact that there is a rent. Down through the years, down through the centuries, this has been the situation. But finally those with integrity on earth have begun to stir in their sleep, hearing the voice which calls, so that self-centeredness has begun to dissolve. In that beginning dissolution there is an awareness that the veil of the Temple is indeed rent in twain. And there is actually nothing to prevent it from being fully parted, parted that the glory that is present in the Holy of Holies might flood forth into the holy place. The Holy of Holies is beyond the realm of space and time; the holy place is in the realm of space and time. The glory of the Lord shines out from the Holy of Holies into the holy place as there begins to be a means for that shining, and the means is the consciousness of man, the consciousness of man in which self-centeredness has gone. The departure of self-centeredness is the parting of the veil. The light shines forth into the holy place. But there is a recognition that there has been something else standing in the holy place, because the glory of the Lord has not come forth. The absence of the truth of love is indeed an abomination, and the abomination makes desolate.
The holy place is a place in the world of space and time, within man, where design and control appear. [greatcosmicstory.blogspot.com/2018/12/from-stand-in-holy-place-martin-cecil.html] When the veil obscures the truth, then something else establishes control in the lives of men and determines the nature of the design. We can call this self-centeredness. There are those who try to find some particular person or persons who exercise this power over all the rest of the human race—obviously there are those who are in particular position to exert influence in various ways—but fundamentally it is what we call self-centeredness that prevails in the realm where design and control on earth have operated insofar as man is concerned. This self-centeredness takes various forms in the experience of people. The greater mass of human beings, of course, find themselves seemingly swayed by the influences of a lesser number of human beings, but the greater mass of people are simply being swayed by reason of their own self-centeredness, just as the lesser number, who seem to be exerting the control, are likewise swayed by the same self-centeredness.
As the veil has begun to part in our holy place we begin to be in position to accept a different design and control. At the same time we begin to see more clearly the nature of the design and the control that has been present in the holy place insofar as self-centered man is concerned. We see the abomination of desolation standing in the holy place. When our Master came into Jerusalem in the triumphant fashion recalled upon this day, He went into the Temple, which was in Jerusalem, and found there the moneychangers and those who bought and sold. This is indicative of the nature of what is present in the holy place in the experience of self-centered man. The temple had become a den of thieves. The fact of this state of affairs in the holy place in human beings the world around is an ugly fact which has to a large extent been covered up and in some respects made to look respectable and pleasing. Clear vision sees it all as an abomination. Fear and greed control and determine the nature of the design that man brings forth on earth. Here is the sepulcher that is full within of dead men's bones and all uncleanness, but outside, on the surface, it's painted white! When the truth of love floods into the holy place the darkness of self-centeredness is cast out, just as when our Master came into the Temple He drove the moneychangers forth.
There are those who take the attitude that because He did this, this ensured His downfall. It certainly contributed to what subsequently happened. But there need have been no downfall, no apparent downfall, if this had all been a part of the outworking which was moving before the time when He wept over Jerusalem. But the pattern had changed. He had no adequate controlpattern, but that certainly didn't prevent Him, or stop Him, from doing what needed to be done. We might recall the occasion many thousands of years before, when Moses went back down into Egypt to face Pharaoh and to bring out the children of Israel. It is evident that he, in that circumstance, had a more dependable control pattern than our Master did in His circumstance. Because there was a dependable control pattern, what occurred in the land of Egypt brought sufficient pressure to bear on Pharaoh to cause him finally to let the people go. It was not thus in our Master's time. There was a lack of understanding, of experience, stability, on the part of the disciples, and this of course was at least partly due to the lack of response that was offered by people in general.
Usually those who consider what occurred during the course of our Master's ministry imagine that the multitudes who listened to Him and followed along indicated great response. Obviously there was some response, but I think it proclaimed considerable self-centeredness. Most of those who heard and saw Him were somewhat confused, uncertain; they didn't really know what was happening, even as the disciples themselves didn't. And also they were there, as our Master put it, “for the loaves and the fishes.” They were there because they thought they were going to get something out of it, and that is self-centeredness. The abomination of desolation stands in the holy place insofar as self-centered people are concerned. What governs, what motivates and compels people, partakes of the character of self-centeredness.
But what is the parting of the veil? Is this not the unveiling of true character on earth? To let the veil be parted the self-centered attitude must be relinquished, so that there is available the facility to reveal the unveiled character of God. It is the consciousness of man through which this occurs; there is no other facility on earth that can do the required job. Jerusalem represents the consciousness of man. There was an old Jerusalem and there is a new Jerusalem. The old Jerusalem is the self-centered state of consciousness; the new Jerusalem is the true, or spiritual, state of consciousness. In the old Jerusalem the Temple, the holy place, contained the abomination of desolation: the evidences of man's greed, the evidences of man's self-centeredness in the very core of things, in the very core of his experience. In the new spiritual consciousness, because the veil has been parted, the glory of the Lord shines forth into the holy place and round about; the character of God is unveiled. How can the character of God be unveiled on earth except through man, specifically through the consciousness of man? When it is so unveiled there is the new heaven; and because there is the new heaven the new earth appears, the restoration occurs, life as it really is becomes known. The unveiling of the true character of God on earth through man can well be referred to as the initial evidence of the so-called second coming of Christ.
Every event that has been recorded for us with respect to our Master's experience on earth mustbemetvictoriously today if these things are to have any meaning now. The events come, as they did before, but in different form; the same in principle but in different form. Certainly the truth of love must pour out into and through the holy place if the Temple is to be cleansed, if the Temple is to become again a House of Prayer. It has been difficult for human beings to acknowledge the total worthlessness of the self-centered state because, looking at it, they could see some things that they judged to be good about it. There was perhaps a willingness to consider the necessity of allowing the evil aspects of the self-centered state to pass away, but there were the good aspects too! and there was an unwillingness, and still is an unwillingness, to let those go. In fact, when consideration is given to this necessity, the individual imagines that to agree that they should go would be being disloyal to what is right; disloyal to God, in other words. But as we become willing to let the total good and evil state of self-centeredness be dissolved in our own experience, we find out that nothing that is of value is lost. One thing that is lost is the right to judge good and evil, and that right is valueless.
Yes, we may agree with those who say there are some good things in the self-centered state, but the point is that we are not interested anymore in the self-centered state, good or bad; we are interested in the true state, in the Divine State, in the new heaven and the new earth. That true state cannot be experienced as long as the untrue state remains. So here is the choice actually. Many have been deluded into imagining that the choice was between good and evil in the self-centered state, and that God would be grateful if we accepted only the good and behaved according to the good aspect of the self-centered state. God, looking at the scene, might recognize that here were very earnest and sincere people trying to do something that they thought was right; He would consequently have compassion in the matter. But He can see quite clearly the futility of what they're trying to do. Likewise, those who begin to let the character of God be unveiled on earth see the futility also. They have the compassion and they know the way, the truth and the life because they are letting it be unveiled; but they also know that unless self-centered people do likewise they've had it. That's it! There shall be timenolonger.
Things are brought to issue very quickly once the seventh angel begins to sound. Let us not think of this as being something separate from ourselves. Let us not look skyward, expecting to see an angel standing on a cloud with a trumpet, waiting breathlessly for him to start to blow. The blowing of the trumpet is the radiation of the truth of love. The truth of love is radiating all right, everywhere but in man's consciousness. So this is where the blowing happens. This is the right blowing of the mind, isn't it!—the truth of love emerging because the character of God is being unveiled on earth. And the unveiling is the relinquishment of self-centeredness. Simple. Man has made such a mystery of things, such a mystery of God, when there is really no need for a mystery at all. But if people want to have a mystery, they can keep their self-centeredness, for a little while anyway. But the victory comes when the holy place is cleared of self-centeredness. It must be so cleared in the individual, in each one, and it must consequently, because of the clearing in individuals, be cleared in the consciousness of man as a whole; and it will be, but it may be fatal to a lot of people.
There is rightly a triumphantentry into Jerusalem, into the consciousness of man—the old Jerusalem at present—into the self-centered consciousness of man. I think something has been released today into the self-centered consciousness of man through you, through all of us together. But we don't stop. When we get into Jerusalem we find the Temple awaiting, and that's where the real trouble is liable to start. No one did anything about the triumphant march, apparently, into Jerusalem. The cops were not on hand to break it up; they were likely taken by surprise! But when it really began to get into the pocketbook, then something had to be done. There must be triumph even here, and the triumph comes first in us and in those who have integrity wherever they may be. To the extent that it actually happens in us and in others, then there is a scourge of small cords—pretty small seemingly, but nevertheless sufficient to set the cycle in motion by which the moneychangersareejected from the place of control. This is not to say that money may not still be useful; the point is that the control in this field has been in the hands of self-centeredness. Some people are inclined to say that money is the root of all evil. That is a misquote. “The love of money is the root of all evil,” because money and what it represents is at the center of the control pattern of self-centeredness. If the true control pattern is to be established, the moneychangers must be cast out. It's tough on the moneychangers, unless they are willing to do something else, unless they are willing to play their part in unveiling the true character of God. No one is excluded. And let us not be involved at any time in judgments in this regard with respect to people.
And so the truth of love released through the place of control in our own lives permits the unveiling of true character, and in that unveiling self-centeredness dissolves. The truth of love, the spirit of the living God, using other terms—it is this spirit which is supreme. We all have a responsibility in the unveiling, so that it may be adequately differentiated on earth. But the behavior which appears when the character of God is unveiled is consequent upon this spirit. What is done by anyone is then governed by the quality of that spirit and appears according to the design of it; then what is done is what should be done. What is done is creative in all respects. What is done in its extended influence in the world will be constructive all the way through. Nothing that is done in self-centeredness ever is. It may look good for the moment but it produces disastrous repercussions, as human beings are finding out in the world. Only what is done in the unveiling of true character produces something truly creative, and this is consequent upon the experience of the spirit of the living God.
As I say, we all have a responsibility in this regard, of unveiling various differentiated aspects of that spirit. [greatcosmicstory.blogspot.com/2019/11/angelic-core-archangelic-achievement.html] But there is a centralcore of sprit of which there may be initial awareness, so that the individual may become cognizant of the nature of the true spirit in his own experience. Everyone has been so conditioned to the experience of the self-centered character that the true character, to start with at least, seems rather strange, and there is a tendency to keep ducking back into the old familiar character. I have a particular responsibility presumably, in this field, of exemplifying the nature of the character, the nature of the spirit, which rightly is differentiated throughout the whole body on earth. This provides a starting point, until a person becomes sufficiently familiar with his own true character. When there is that familiarity, the individual could never do anything that was out of character, just as was true of our Master.
There are those who have looked at me and said to themselves, “Martin does thus and so; therefore I can do thus and so.” But that isn't the point at all, is it? The point is, what is the spirit? What is the quality of the character? Because it is this which when accepted and expressed determines what is done by the individual. And what is done on this basis by one individual is not necessarily what would be done by another individual. You can't pick up the external act and transfer it from one person to another simply because it was right in the first instance; because it was an expression of the spirit appearing through that first person doesn't mean that it's going to be right for the second person. The second person can't tell what would be right until he has discovered and experienced the quality of true character, which would let his action be right. The action, what appears in external form, is entirely secondary; it is the result of something; and you can't rightly transfer the result from one person to another. Each person must experience that result for himself. And it can only be the right result, the true expression of the character of God, when that individual is expressing the character of God. If he doesn't permit the expression of the character of God, according to his own individual aspect of it, then no matter what he does it will be wrong, and no matter whom he copies it will be wrong. We're not supposed to copy each other anyway. We're supposed to let the original differentiated character appear, and when it does the action will be right.
But self-centered human beings tend to be wrapped up in externals. Did not our Master say, “Judge not by the appearance”? Don't look at the external. Until you can discern the spirit, you know nothing and your judgment will be false. With what judgment you judge you shall be judged. And then the individual, finding himself in trouble, says, “But I did what somebody else did and it was right for him.” No. Each one of us has the responsibility of unveiling the character of God for him- or herself. But there is provision made by which the nature and the quality of that character which is to be differentiated by all may be known. Of course, as one begins to find the differentiation of that character, it becomes the natural thing and one knows what it is for oneself.
Now it is in this unveiling of true character that the moneychangers in the Temple are cast out. They are cast out by this movement of spirit. Do you imagine that our Master was such a big and powerful man that single-handed He was able to throw everybody out of the Temple, just because of His physical strength? No. But the power of the spirit is something else, and when that is allowed to be unveiled there is in fact nothing that can stand before it; nothing of a self-centered nature can stand before it. This is why the time comes when there shall be time no longer. Everything is brought to issue very quickly once the true character is unveiled; then the glory of the Lord fills the Temple and shines round about. And woe unto those who try to contend with it! But it is the power of God at work, not human beings trying to call down fire out of heaven to consume all the evil people.
The fire of God, the truth of love, the glory of the Lord, consumes self-centeredness. The objective is not to consume people, just self-centeredness. Unfortunately, all too many are so wedded to their self-centeredness that one can't be consumed without the other. But to those with sufficient integrity to relinquish self-centeredness the experience is salvation. What better time is there than these days in the Easter season, when man thinks to celebrate the resurrection, to experience the resurrection? And the resurrection simply is the dissolution of the veil of self-centeredness. Then what we were down in the self-centered state is no longer what we are in the restored state, and in the process all that needs to be left behind are the graveclothes, the wrappings that held us in the tomb. Those bonds are burned away by the fire. Let us allow these days to provide the experience of this resurrection—not for ourselves, not for our benefit, but that the abomination of desolation might be cast out of the holy place in the world as a whole. Then is the world once again a new heaven and a new earth restored to God, perhaps with us in it. Let us let it be so.
O Lord, how perfect is Thy way. For millennia human beings on earth have been in hell. This hellish state has dragged on over the ages, but now at last it may be brought swiftly to a conclusion. We remember that we are here that it might be so. So it is that we are unconcerned with anything else but to let the fulfilment come; for there shall indeed be time no longer, but in the days of the voice of the seventh angel the mystery of God shall be finished. O Lord, we thank Thee in this hour, as Thy servants on earth, for the privilege of playing our part with all Thy servants everywhere in making possible the means by which the veil is dissolved and Thy glory shines forth into the earth once more, in the Christ. Aum-en.
The control pattern has been a mystery, but it begins to emerge through the consciousness of some that they have a part to play in allowing that control to be a reality. The tendency has so often been to stand back and let the Lord do what is required. In the case of our Master's experience on earth this was exactly what was done, and He was left, consequently, completely alone. He had no control pattern except what was in Himself, and of course that never broke. Because that never broke the resurrection was a reality, but because it was simply in Himself it was only His own resurrection. What happened to Him, in His experience as a person, could well have happened in the experience of mankind as a whole, if there had been a willingness to accept Him. As there is a control pattern in this day, then the power of God, in the cycles of resurrection, may be extended into all the world—on the one hand dissolving self-centeredness, and on the other hand integrating the remaining points of integrity.
There is the facility to do this; it is present in human beings. But it only becomes a working facility when there are human beings who participate in letting it happen. This requires an exactness, an absoluteness in the functions of living that is beyond the comprehension of a self-centered person. But those who begin to allow self-centeredness to pass sense the reality of that control and design, that exactness, which is not far away somewhere but which is present and coming into operation in one's own experience. [greatcosmicstory.blogspot.com/2018/12/from-dwell-in-holy-place-martin-cecil.html] And this brings assurance and increased understanding, so that there may be a more effective participation in the developing control pattern. That controlpattern we call the body of the Son of God. Obviously Jesus could not have let anything occur without His body, and the importance of His body was emphasized by reason of the resurrection. Now the body of the Son of God takes form again on earth so as to allow the unveiling of the character of the Son of God, sent into the world not to condemn the world but to save it. And that's exactly what we're here for.
