In The Christ

In  The  Christ

from   Directions for the New Day #59

Uranda   January 8, 1947 

The instruments of accomplishment for the work of God on earth are comparatively few.

Comparatively few are willing to devote themselves completely to the accomplishment of the Divine Program on earth.

In the Book, we read, "Pray without ceasing", and we recognize that only as we let that which is of the Spirit of Truth and the Fire of Divine Love, find manifest expression through us that we can fulfil that admonition. That unceasing prayer must be the expression of life; it must be the meditation of the heart; it must be the spirit of what we think, and say, and do. 

It is our custom to conclude prayer with the words—In the Christ. I have sometimes wondered if the significance of those words was fully appreciated. If we are not In the Christ we cannot truly pray, and unless we are In the Christ we cannot receive the answer to our prayer. Only that prayer which is In the Christ has power, and only he who is In the Christ is in position to receive the answer to his prayer. Merely saying the words In the Christ is of small avail. That which is signified by these words must be a Reality in us if we are to know the Power of God working in and through us on earth. What does it mean to be In the Christ? 

It is true that there are varying degrees of being In the Christ. An individual who may find himself engulfed in the whirlpools of darkness may, through Response, find himself, in the twinkling of an eye, In the Christ, enfolded in Light, Love and Life, in Spirit and in Truth, so that he is lifted up into the Christ. Without attunement in the Christ, or actually being in the Christ, no individual can receive the answer to prayer, and the Power of the word in prayer is dependent upon its expression in the Christ. Those who worship God in Spirit and in Truth, not merely with their lips, not merely with claims of belief, not merely by actions propounded by men, come to know what it is to live In the Christ. 

We have spoken of the expression of life as if it were a sea. The ship of life that drifts cannot hope to come to a definite harbor. The direction of response is the direction of movement. The wheel in the pilot-house is the cycle of response, under the control of the wind and the waves and that which moves this way and that—or under the control of the captain and the pilot. What is it that controls us in any given deed, in any given act? That which, to the outer view, may seem to be a right act, to be condoned or encouraged or commended, may be done in a spirit and in an attitude, or for a reason, that makes it a wrong act. The reason for action, the motivating for the center of control, determines, basically, the rightness and the wrongness of action. A ship on the high seas maintains contact, by radio, with the mainland, with the point of higher authority. As the ship on the high seas utilizes radio and related methods of perception and communication, so must the individual use the Spirit—that is, through the Spirit be attuned to the Mainland, to the point of higher Authority. That which we have called prayer is the process of maintaining that attunement.

There are tens of thousands of individuals on earth who sincerely, earnestly, seek to do the Will of God but obedience to that Direction, in harmony with the central Will of God can be effectively made manifest only through those who act and receive, who speak and receive—In the Christ. Being thus tuned in, they are a part of the expression of the Divine on earth, by means of which the Will of God is done on earth as it is done in Heaven. The instruments of accomplishment for the work of God on earth are comparatively few. Comparatively few are willing to devote themselves wholly, completely, entirely, to the accomplishment of the Divine Program on earth. The human mind can so easily find excuses for turning this way or that, so easily condone laxness of function in the Central Current of Reality. 

What is the center of control in each word that is spoken, in each thought of the mind, in each act?—is it In the Christ or is it in the realm of human desire and human fancy? Prayer, to be prayer, must be In the Christ, and he who is not in the Christ, or at least attuned in the Christ, cannot receive the answer to prayer. Moment by moment, day by day, we are either tuned in or we are not. We are moving forward, individually and as a Unit. There is much in your unified endeavors and functions which I can properly commend, and I praise God for the fulfilment that is being made manifest in you and through you. To increase that fulfilment, to make that activity more effective that we may prove true to our responsibilities and worthy of those blessings which we have enjoyed, and do enjoy day by day, we need to be in tune. 

The word that is spoken In the Christ must be received by reason of attunement In the Christ. The Word of the Lord accomplishes that whereunto it is sent, but the fulfilment of that Word is in the Christ. Human strength, human wisdom, in the human word not attuned, cannot avail in bringing fulfilment of the victory. The Word of God is sure and certain—In the Christ. The Power of God is absolute—In the Christ—and so it is that only as we worship Him in Spirit and in Truth can we know that attunement In the Christ, by which we may come to abide in an expression of life abundant In the Christ. 

He came that our joy might be full, not to take joy away, not to subject us to slavery, but that we might enter into the Glorious Liberty of the Children of God, and that our joy might be full—and when human reactions are such that it sometimes appears as if human beings thought that God was trying to take away the joy of life and undertaking to establish some sort of bondage and slavery, the human being that begins to fight against the Spirit of God in order to maintain its independence and liberty, is, of all creatures, most truly bound by the chains of darkness, and subjected to imprisonment in the realm of the prince of this world. When we speak or hear the word In the Christ—let us Let it truly he so, in us, for except we be In the Christ, the word cannot find fulfilment in us. Only as we are In the Christ can we be members of that Body by means of which the Word is made flesh, to dwell among men and to draw them, by the irresistible Cords of Love, into the Way, the Truth and the Life, that all who will may worship God in Spirit and in Truth. 

Beloved Master and Father of us all, we thank Thee that, through the outpouring of Thy Spirit, we are privileged to be In the Christ, so that Thy Word may accomplish that whereunto it is sent, in us and through us, for Thy Word shall not return unto Thee void, but shall accomplish that whereunto it is sent.

In the Christ

Aum-en

© Emissaries of Divine Light

THE KING His Household and His Ministers

from

 THE  KING

His  Household  and  His  Ministers

Martin Cecil   April 24, 1983

 

The quality and character of the king­dom is the quality and character of the King. This is also the quality and character of His people. Grace and dignity were the two words used to con­vey something of the nature and atmosphere of the King and His kingdom. The kingdom is one way of describing the true state on earth. There would be no kingdom if there was not a King. As I have indicated, the charac­ter of the kingdom is the character of the King and of His people. 

The King governs in His kingdom. It may be said that the govern­ment is one of love and truth and life. It isn't an arbitrary imposition; it is readily and delightedly received by those who are present in the kingdom and by all creatures great and small. There could be no kingdom but for the King. The King carries responsibility for the kingdom; He carries it on behalf of a greater King. But in­sofar as we are concerned this One, whoever He is, is the King. We can trust Him to be the King and to govern in the quality and character of His kingly nature. 

Perhaps His true nature as a King is sufficient to identify Him in our consciousness. Those who are His people love Him and desire nothing more than to serve Him; that is fulfilment enough. If it doesn't seem to be so to anyone it is simply because that per­son does not know the King. There has been very little knowing of the King. Except from the standpoint of claims of the lips on the part of some, the King has remained obscure, without any particular authority in the lives and the experience of human beings. 

The King has been ignored, factually ignored, and His government, whatever that might be, rejected in favor of the ideas and doctrines of men. But there is a King, and while He has been largely excluded in human experience there is a level of being at which He governs. The King is in His heaven, a heaven of which human beings know virtually nothing. But the King governs there; He is loved there. He chooses His household there; He chooses His ministers, and there is government from that level. 

Because there is such government human beings have thus far continued to exist on earth in their rebellious and disobedient state. But the King still rules in heaven—fortunately for the continued existence of human beings on earth. It seems to have been imagined, without any intelligent thought being given to the matter, that it would be possible to ignore the King and steal the earth. Certainly the world is a den of thieves. There is no hope for human beings anywhere until or unless the King is acknowledged. 

If we are aware of the reality of this supreme point of government related to this world, heaven and earth, then we also have begun to experience the fact that He chooses His household and He chooses His ministers. They are chosen in heaven. I'm not, I trust, using the word "heaven" in the sense that would be fantastic in your consciousness. There is a heaven, and you have had some experience of the fact of it. There is a realm out of which one may live on earth, ungoverned by any expectation anymore of being able to steal the world. It doesn't belong to human beings. "The earth is the Lord's, and the fulness thereof; the world, and they that dwell therein." 

As there begins to be a recognition of these things, of course the fact of responsibility comes into the picture. The King appoints His ministers, He chooses His household; and this fact in heaven begins to become known on earth as there are human minds and hearts who exhibit a willingness to let the fact be made known. You have some awareness of the factual nature of this heavenly truth simply because it takes form on earth. You may let it take form in your own experience and you may observe it taking form in the experience of others.

The choice of the King is absolute. His word is law. That's the fact of the matter. The King appoints His ministers. To be His ministers they must minister to Him. Usually ministers are thought of as ministering to their flocks; but the first concern is to minister to Him, because this is necessary if He is to assume His authority in the human consciousness. If a person has an imagination in this regard and then says, "Well I know that the King would require me to minister to His people on earth," then he has turned his back on the King and is trying to do something according to his own views of what should be done or somebody else's views of what should be done. And so people in each generation tend to follow out the same lines, the party line, so to speak. But that isn't ministering; that's theft. It's trying to steal something from the King and saying, "Well now I have stolen it; I know better than you how to apply it to my flock." That's a lie! 

It is necessary to love the King first, above all else, because until that is the experience one's consciousness cannot be filled with an awareness of what it would mean to love His people. If you don't know the King you don't know His people either. We ourselves presumably love the King. To the extent that we do so we will discover what He has chosen. Who are His chosen people? The ones whose minds and hearts are sufficiently willing to allow the truth to become known, the truth that He chooses His household and His ministers. And one must discover the truth for oneself.

The character of the kingdom was described in terms of grace and dignity. I think we could add humility also, for the King Himself is humble; He is humble before His King. Human beings are arrogant. They think they know; they think they are capable of judging; they think by the exercise of their brilliant intellects that they can discern all things. The human mind is stupid.  

          

No, there is a King and there are His ministers, and His ministers rightly take form in the flesh. Presumably from the King's standpoint this would be the first order of business. What else can be done until His ministers put in an appearance? Nothing, nothing at all. So, in whatever measure, this has been occurring. In order for this to be effective, as it naturally will be if it emerges as it should out of heaven, there will always be the necessity of a first minister. There rightly is a first minister who, in revealing the character of the King, evokes love. The love is for the character of the King. One can hardly separate the one who reveals the character of the King from the character of the King. Presumably if it is a true revelation they are one anyway. So love would include the first minister, but only because the first minister reveals the character of the King. And so those who begin to become aware of the fact of being chosen as ministers naturally love the King and His first minister. There begins to be something taking form here which, when fusion occurs, provides the King with the means of His creative action. But there must be fusion. 

The essential ingredients for fusion in what might be called the ministerial body are love for the King and love for His first minister. This engenders easy communion, communion between ministers and an open communion between all with the first minister. While elements of communication may be, and rightly are, involved in this, communion is something deeper, because it is based in love. If there is no love, communion is impossible; and because communion is impossible, communication is im­possible. The means of communication are fine, but there must be those on hand who have something to communicate. In order to have something to communicate, the experience of communion must have been established. Communion is impossible without love, and all this centers in the King who carries the supreme authority. 

This brings obedience into the picture. We have heard tell that man rebelled against God; in other words he became disobedient. The disobe­dience of course led to the theft. 

So, love for the King brings love for the first minister, as he begins to be recognized by those who also are ministers. It has been said that angels know each other. The ministers of the King know each other, and they cannot deny their love for the King, their love for the first minister, and their love for each other. All this follows naturally. Now there are those who are inclined, on the basis of the stupid human mind, to think in terms of some sort of a hierarchy being set up. That's a ridiculous human concept based in the state of separation. There is a design of course; nothing works without a design. 

There is one course of action, one design, one way it works; that's all. It is futile to pay any attention to anything else; nothing else works. All else is subject to fission, disintegration; but there is the opportunity for fusion. Fusion only comes because there is a King. There have been many people who acknowledge there must be a King, and they have their ideas about it, and their doctrines, and so on, but the King has re­mained unknown. He wasn't known when He took form in the flesh on earth. He was denied, betrayed and, apparently, crucified. That's water un­der the bridge now, but it certainly did not get rid of the King; He is still there. His ministers emerge. All concerned who play their part in this are one. They love each other because they love His ministers, because His ministers love His first minister, and His first minister loves the King. Then all share that fire of love, which is the fire of fusion. Without it there is no fusion, just fission: each individual tends to go his separate way, doing his separate thing, imagining that that is what should be done, that others should agree to it. What foolishness! 

There is a design. There is gov­ernment. And there is a sensible way by which government occurs. It has been occurring right along insofar as the universe is concerned but it certainly hasn't been occurring in the affairs of men. But now it may, and it is emerg­ing into the flesh because of obedience to the truth. 

When there is obedience to the truth, so that the truth characterizes the individual nature, love becomes known, not before. Love is well protected from human experience by the truth. When the truth is known there is love. Love makes possible communion and right, fitting com­munication. And all that is included in what I have called fusion. Together, because we love the King in truth—in the de­sign and the government of the King, acknowledging the design with de­light—obedience in this sense is a delight. And acknowledging that, the design and the government are the experience, the dominion is set in one's own living.

© Emissaries of Divine Light

What I Know

What I Know

Uranda   1953

I do not know that there would be any gain in your aspiring to be the centering of everything that there is in all the cosmos. You were not created to be that, and for myself I have no desire to be that. I am perfectly contented that the centering should be where it is. And it is going to stay there, whether you like it or not, in any case, so we might as well accept it. But I am happy with the arrangement myself, completely happy with it, absolutely satisfied, not in the least bit envious of that God Being who carries the responsibility of the absolute focalization of everything there is in all the cosmos. That is His job, and He is happy there; but that is not my place.

Now, once we begin to see that, we stop trying to be something that we are not supposed to be, we stop trying to get something to ourselves; because we see that that is maintaining a pattern of separateness, of gettingness. That is not the way it works at all. That is a pattern of separateness and of segregation. Our pattern is of oneness, of unification, of sharing. Once we have about three billion people living on this earth who have all the capacities of their true natures in working order, properly polarized, physically, mentally, emotionally, spiritually, functioning as divine men and women should, then, in manifest form here on earth, we will have all of the awareness, all of the consciousness, of God, and everything else that is necessary to perfect function on earth. And that will be well. But that will not include in specific form—perhaps in awareness in a general sense, but not in a specific sense—much of the truth, knowledge, information, that may be available in other parts of the universe or cosmos.   

I could tell you something about some of the few vacations I have had from the particularized patterns of responsibility that are mine in this divine arrangement. I have had a few vacations. But it would sound so fantastic to you and much of it could not possibly be put in words. Now I could, perhaps, make it entertaining, perhaps a little spectacular, a little sensational, talking to you about some of the journeys that I have made through the universe itself and on out into the cosmos. I am not talking about while I was living in this particular body that you see here. I am talking about something that worked out in intervals between particularized manifestations in this sphere of things. And for some it might have some meaning; for others it would not. I am not particularly interested in talking about it, in any case, right now. I mention it for one purpose only: to help you to see that there are these different levels, that there are these aspects of being. 

And when I stand here before you and talk to you I am not talking from the standpoint of, well, just what is contained here in the Bible, for instance, or what somebody said, or what somebody wrote somewhere back along the line. I am talking to you from the standpoint of what I know from the personal contact and function in this sphere, extending, if you please, to the central Sun of suns, because I have been there, I have been there, I know by personal experience. I would not want to live there all the time but it was wonderful, glorious beyond anything you could possibly imagine. But I have been there, up and down the line, visiting so many different parts of the cosmos and the universe and the solar system. But that does not mean that I have been everywhere and seen everything and that I know all about these different things.

 

 

The  Great  Cosmic  Story

 

was initiated one year ago today.

The purpose of this Site, then and now,

is to unveil, draw to remembrance, and share the multi-faceted spiritual expression of

 Uranda  &  Martin

 

Lloyd Arthur Meeker  &  Lord Martin Cecil

 

and a few others who worked closely with these two men over many years.

 

During the past 12 months TGCS has received over 24,000 visitors and readers.

How beautiful and fulfilling are the

Cycles of the Grand Creative Process

Listen!  for the sound of many waters.

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Listen!  for the sound of the silent earth.

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Listen!

Maturity causes the individual to begin to stand out as an individual from his fellows. If there is an unwillingness to allow the divine distinctions to appear in the expression of life, that person is insisting upon remaining a baby. Why should there be this fear of being different—because we certainly are, from the divine standpoint, each totally different from every other. We are individuals, and if we try to conform to some humanly designed mold we will remain self-centered and we will never discover who we are.

Perhaps one of the reasons why human beings are afraid of being different is because of the mass attitude in this regard which tends to ridicule, to judge, and to condemn. There is a fear of being hurt, a fear of being condemned, a fear of being ridiculed. If we are subject to fear we remain self-centered. Fear is one of the spirits of self-centeredness. The fear of being hurt, insofar as our feelings are concerned, is one of the controlling elements in relationship to the vast majority of human beings. And so there is an endeavor to hide in the mass. Human beings seek to hide themselves behind their fellows, hide themselves from God.

God, properly speaking, must find expression through human beings to be known. If human beings are hiding themselves behind their fellows they are hiding themselves from God, because they are preventing the divine expression from appearing through themselves. Most people have a peculiar concept of what it would mean to hide from God—but to hide from God is to refuse to give the expression of the divine nature manifest form in the living of life. The individual who remains self-centered is hiding from God, and one of the attitudes of self-centeredness is to seek to conceal oneself behind others, to remain a part of the crowd, without being too much different. Just little differences may be all right, and the individual feels the need of some sort of individuality in that sense, so various patterns of small differences have been worked out which are acceptable in the overall state of the human norm; but none of these things are a revelation of individuality, none of these things are more than a pretense. Human beings playing children's games, pretending to be something, dressing up for the part, so to speak, but not actually being anything.

It is only when there is a willingness to come out from behind the mass mediocrity, regardless of whether there is ridicule or condemnation—as there probably will be—that there begins to be the satisfaction of discovering oneself and of coming to know God. No one ever, at any time in all the history of man, has come to know God while remaining a cipher in the mass of humanity. Human beings know God only when they are God-centered, so that God and the qualities of divine being are finding expression through the individual concerned. Then he knows God, because God is there in expression. Otherwise it is just imagination. The only place where man can know God is here on earth, and if God is to be known on earth He must appear on earth. Here in the world, we only know that which manifests in some sort of form—the form of thought, or the form of physical substance. Man was created in the image and likeness of God so that God might be given form on earth, and when God is given form on earth He is known on earth; but He is not given form through anyone who is self-centered.

The very fact that the vast majority of human beings are mediocre is evidence that there is no revelation of divine being, because God is not mediocre. Those who reveal the nature of God in the expression of life will certainly stand out in a world of mediocrity; it could not help but be so. Therefore if we endeavor to efface ourselves in the mass of human beings, we establish a state wherein it is impossible to know God. Anyone who begins to be God-centered begins to reveal true individuality—true individuality which will not conform to the norm which human beings have established for themselves.

It seems that the most effort human beings put forward, in the world as it now is, is to endeavor to conform to the patterns which are established by man, to be acceptable according to that norm, and it is fatal, literally fatal, as millions and billions of human beings have discovered sooner or later, but then it does not do them any good. We need to wake up to the fact while it still may do us some good. Unless we wake up to the fact while we are still living, the experience of maturity and the revelation of God's action on earth is impossible. And where God is not allowed to act there is destructiveness, disintegration, death. We see a world in which God has not been allowed to act, a world full of self-centered human beings, full of babies playing with destructive toys, without rhyme or reason or true purpose.

We cannot leave behind self-centeredness without beginning to emerge from the mass of human mediocrity. Are you willing to do that, or do you still wish to hide behind the trees in the garden?

Martin Cecil   1961