Watch The Cycles Working Out

Watch  The  Cycles  Working Out

from   Abram

Uranda   March 30, 1953  Class

As you begin to function on the basis of the principles of reality, you learn to discern the factors which should come to focus in a cycle that is of comparatively short duration and you do not try to bring to focus in the present those factors which are of a larger cycle. You let them work out. One of the causes for difficulty, futility, failure, is this: until the human being learns to so function in the current of the spirit that he can discern what factors are properly to be brought to focus today and what factors are to be left alone to work out in a larger cycle, he will be tending to ignore the things that should come to focus today and he will be trying to bring to focus today things that should be left alone.

Now the human mind, with human intelligence, cannot learn to do this in self-activity—it simply cannot be done. There are no rules and regulations you can point to. In the ordinary sense, you can't put it on what is commonly called the scientific basis, that is, subject to the logic and reason of the intellect. But once you begin to let the spirit control, you find it is on a scientific basis, and that logic and reason recognize the reality as it manifests. So one of the things that you can do very effectively in relationship to your own progress is to watch—not trying to make something be thus and so, but just to watch and observe; be alert. Watch the cycles working out in relationship to yourselves, to whatever degree you can see them in relationship to one another. But particularly watch the cycles as they work out in the material which I present to you, because there, if you are alert, you can perceive the variations.

But learn to watch the vibratory factors, learn to perceive them. If you do not practice looking for them, watching them, you will never learn to see them. It takes alertness, observation, and it takes the process of letting. For here we see letting comes into two specific classifications: one, letting the vibratory factors of the larger cycle alone, letting them work on out; but the factors which are supposed to come to focus in the present, letting them have the proper vibratory pattern, the control and design patterns, so that they can manifest. You go through a process of letting in both cases. One, you let it work out further, let the cycle continue, leave it alone. Do not try to make it be thus and so. The others, you let them come to point in the present, you cooperate, you give them an opportunity of having controlled focalization.

This gives you an opportunity to have a little insight into the way in which human beings fail to receive God's blessings. Because, for some reason or other, whether they are struggling or being concerned about the larger cycle, or whether they are self-centered or functioning wrongly in some fashion, they will fail to cooperate in receiving into focalized pattern, in relationship to themselves, the vibratory factors that should come to focus. Now they are not going to just, by some magic means, gather to a point and manifest for you. There has to be some way of receiving them. You have to give them a contact point. If you are trying to get hold of vibratory factors that are beyond your reach, that you have no business playing with, you are going to be in trouble, or at least fail. But there are those factors each day in your life, right here and now, which are supposed to begin to come into focus. And unless you are so functioning that you can gather them in and let them have point in relationship to yourself, they are not going to come into form; they will pass on by. The thing is so scattered that it never appears.

The point is that we have something to do and we have to learn how to function in relationship to it. Now, at the moment I can tell, by the looks on some of your faces anyway, that this sounds a little ambiguous, a little—well, these are the things we are here to learn. Don't imagine that you are supposed to be able to so function overnight. But I want you to take a little look at it to see the principles involved, so that you could stop rejecting God's blessings which are coming your way, and start doing your part toward letting the vibratory factors come to focus as they are supposed to appear in your life in relationship to the Unit here, or in relationship to the Lord's service wherever the pattern may be working out.

All of this has a very definite bearing on the basic principles that we have been studying in relationship to history, because one of the great values in history as it has been introduced is to let you see how it was that human beings failed to receive blessings when they could have, when they should have, when they were provided; how human reactions or self-activity dissipated the vibratory factors that were supposed to come to point, instead of letting them come into focalization in relationship to the individuals then living. Unless you begin to see history on this basis you will not be able to gain the greatest possible comprehension of the lessons that are contained there.

Of course, you can always say that history teaches various things more or less on the surface, or to be intellectually observed. One of the things that tends to come into consciousness for anyone who really studies history is the idea that there are great cycles that work out and have within the whole scope of recorded history, that can be seen in relationship to the rise and fall of empires. A certain pattern would begin to take form, people would cooperate in it up to a certain point, then they'd begin to be lethargic and self-righteous and self-satisfied and so on. And you can see where the graph of the cycle begins to level out, and in that pattern you look at the historical factors and you see how these people were so self-content, they thought they were on top of the world and they were just going to stay there. And then, perhaps almost imperceptibly at first, there was a decline, beginning to go down, and then suddenly, generally, a plunge, and another cycle begins: the rise and fall of empires, the great cycles in history.

We can look at those great cycles—you probably have enough knowledge of history to see clearly the point I'm talking about at the moment—we can look at those and see how human beings precipitated those things. They were the ones that brought it about. We see a dangerous tendency, that has been in manifestation for some time in our own country, of a leveling off. There is a little rally at the present time; how well it's going to hold we shall see. But being called the greatest nation on earth, etc., taking some of our blessing and privileges and opportunities for granted, tending to be self-righteous and self-satisfied, feeling secure with industrial patterns and business, commerce; we've got the best of everything, etc—I'm not sure that that is true; to a certain extent it is, but not on the basis that is generally thought of—and all of this self-righteousness, and what do we begin to see? Self-satisfied, instead of the forward movement upward, a tendency to level off, a tendency to lose the moral fiber, the strength, the stamina, the pioneering spirit necessary to keep moving upward. Now it's our business, in part, to help maintain that pioneering spirit in relationship to our national program. It works here and in Canada, or wherever there is response to it. There must be something moving upwards. If we pause to consider the matter, just very briefly, we could see that the reason why England, as the center of the British Empire, has managed to stay up as well as it has, has been because of the outlying dominions where something of that upward swing was present, and it siphoned back to England. If England had been left more or less on her own, and the pattern had worked out as it did in England, it too would have reached the point of taking the great plunge before this. But the upward trend in the dominions held it up.

Now all the way back through history we see how God has given man opportunities, over and over again, which man has failed to utilize. He didn't take advantage of them. He started to perhaps, in some ways, and then let self-activity enter in. In recorded history we do not have any specific pattern which makes for easier examination and analysis in this regard than the experience of the Children of Israel. And it is this specific pattern which we begin to analyze in order to see what relationship that outworking has to us. And you will be surprised, if you have not already begun to see it, how closely those same principles, those same factors, show up in relationship to ourselves in this present day. We won't be studying history as something way back yonder. We'll see it in relationship to the present cycle, because the same basic factors are present in any case, and it is brought out into the pattern that you see on the basis of symbolism. And we begin to appreciate the meanings of the various symbolic factors. We begin to see how those things are in operation here and now, so that we are not relegating it merely to a story of the past.

Once you see the prehistoric pattern, see how man went through a process of rapid devolution, and gradually began to move upward again, we began to have a written record, the early Egyptian period, etc—we begin to see the dawn of history. And back in that period of the dawn of history, our attention comes to focus on a man called Abraham and his particular pattern of response, the things that began to work out in his life. I do not suppose that any of you ever think of Abraham without thinking almost in the same split second of Melchizedek. In any case, the very mention of the name Abraham should remind you instantly of Melchizedek—Melchizedek, King of Salem, meaning the Prince of Peace. The beginning pattern, initiated by Melchizedek, who according to the record was not as a man born—he was without beginning of years as we think of it, without end of days; in other words, the picture we have is of a Being who was not subject to birth and death or ascension, as we think of it, in relationship to this particularized pattern. The King of Salem, Melchizedek, comes into the picture—we see the beginnings of this pattern.

© Emissaries of Divine Light

The Privilege

The  Privilege  of  Living  in  a  Grand  and  Awful  Time 

from  The Reality of Form

Uranda   March 21, 1954

We come to our time for morning service on this first Sunday of spring 1954, March 21. The pattern of our Meditation together has been designed to promote, in this season before Easter, a deeper self-examination, not so much from the standpoint of self-judgment, to see what is wrong or what is right with oneself, but as an objective analysis by which one may come to see what was not before seen, by which one may develop an alertness to see wherein inadvertently and unnecessarily we have fallen short of allowing the spirit of God to express; and to examine into the pattern of our relationships with others, so that through true attunement with the Christ spirit we may establish that attunement with others which shall have meaning in exerting the spiritual impulse in the realm of physical living.

I took occasion yesterday to glance at a certain book purporting to give the esoteric and the occult interpretation of the principles of life. It purported to speak with authority with respect to the real meaning of the Bible and certain orders that were supposed to be, at the time of our Master's birth. And it was stated there that these good people firmly believed that the body was the prison of the soul. In one way or another that idea tends to be quite prevalent; it is not at all new. But if the body is the prison of the soul, and if the primary purpose in life is to get out of prison—headed in the right direction when one gets out of prison—it makes the human being feel that fulfilment is not possible in this world. It makes the human being feel that he must get out of the earth, go to some heaven or hereafter, in order to begin to enjoy life or know the reality of what we call spirituality.

And I was wondering, to what degree do we here still suffer under the limitations that are established by this concept, in its many forms, in mass consciousness? This supposedly esoteric idea that the body is the prison of the soul is, in essence, the same as the idea of denying the material aspect of being. Whatever form the idea may take, it is a rejection of the relationship between physical things and spiritual things. And yet, as we pause to consider the basic principles that are inherent in the meditations of the Christian world in this Easter season, what is the real significance of Easter and the resurrection? Is it not the establishment of the reality of relationship between the invisible spiritual things and the visible physical or material things?

The very idea of Easter is based upon a recognition of the working of spiritual factors in the physical realm, in relationship particularly to the body of Jesus, but holding forth promise and assurance with respect to all human beings everywhere. The Easter season which comes to us in the springtime, the resurrection that is taking place in the earth, the grass that begins to appear, the leaves, the flowers which will soon be made manifest, the resurrection of the body of the earth into a pattern portraying the spiritual beauties which are invisible until they are given form, whether in the body of a flower, a tree, an animal, a bird or a human being—these invisible things which we classify as spiritual can have meaning in our lives only as they have body on earth.

If there is ugliness in life, if there is limitation, if there is sorrow, if there is turmoil, if there is insecurity, why? Because the body of the man, the body of the woman, was designed by God to allow the beauty of heavenly Being an opportunity of finding expression on earth. Not that the body of the man or the woman should somehow, by some magic, be lifted up into some other realm where it is not supposed to be, but that something invisible might become visible in you. Why do we give heed to the Master's words, to His life, and the resurrection of the Easter season? Because He made something that was invisible become visible where we could see it and know it and understand it and appreciate it—and welcome it into this world. And He said, “Follow me.”

The resurrection, the Easter story, establishes the basis of understanding: the relationship of the visible and the invisible, and the result which appears is allowed to be made manifest in the visible, is allowed to control. If there is lack or limitation in our lives, insecurity, uncertainty, turmoil, conflict, should we not remember that God made man in His own image, in His own likeness? The whole problem of the joyous, victorious life, then, is to recognize how it is that we may allow the invisible beauty, the invisible power, the invisible wisdom, the invisible aspects of Being, to be made visible through our bodies.

Let us begin to accept the idea, deep in our hearts, that the physical body was made by God not as a prison for the soul but as a means by which He Himself could be revealed on earth, as a means by which His love could have meaning on earth, His wisdom, His knowledge, His understanding, by which all of the joys of life, every lovely thing in heaven, could be translated into the earth. Now, human beings are always talking about being translated out of the earth into heaven, as if that were the answer. But the lovely things of heaven are in heaven, and it is here that we need the deeper realization of the relatedness between that which is ordinarily called spiritual and the physical. For to us the physical is spiritual. The physical body is spiritual. It is a part of the divine process of spiritual revelation, so that that which is coming down from God out of heaven into the earth may be made evident here.

If the process by which this is achieved in the individual life were fully understood, adequately accepted, there would not be one ugly word ever pass the lips of anyone here. There would not be any act which when seen under the microscope of the process of living would not be beautiful and lovely. I have looked into the heart of a Mariposa Lily with a magnifying glass, and those delicate shadings of color, the exquisite form, almost leap out in a still larger perfection when they are clearly seen. So it is with that which is divinely ordained, divinely designed for you. And if there is that which is not of such perfection there is an imitation. No matter how cleverly that imitation may be worked out, how nice it may appear, how many people may accept it as the genuine thing, we know the difference inside ourselves. And we can never be content with imitations. The only thing that brings a deep soul satisfaction is the genuine article, the real thing.

And so it behooves us in this Easter season to gain a still deeper understanding of the means by which we may let the invisible beauty be made manifest in the physical realm. Taking the physical to heaven is not going to increase the beauty of heaven very much. But bringing the heavenly into the earth is going to increase the beauty of the earth a great deal. So the translation that we are interested in is the translation of that heavenly flower into physical form. That does not take it out of heaven. It only projects it into the earth, where it may be seen here and enjoyed and appreciated, whether it be the flower that grows in Hawaii or the flower which you should be in the Garden of God. In order to allow this process to take place effectively in our lives we need to develop a higher sense of discretion, discrimination.

Human beings waste so much precious time. As things now are, few people live to be over a hundred years old—just a hundred years or less in such a magnificent period of time when so much is being accomplished. Such wonderful things around us all the time, wonderful opportunities, a meaningful period in the history of the world—the privilege of living in a grand and awful time, tremendous significance, and we waste so much of that time doing things that actually hinder the revelation of that for which we came into the world. Under the magnifying glass of the cycle of life itself, what is it that is revealed? Something ugly? The imitation? Or the exquisite beauty of the real thing?

Let us look back for a moment to 1953. How swiftly that year passed. It seemed that it had hardly begun, we had hardly welcomed it, until we had to bid it farewell. And already 1954. We have hardly gotten used to writing it down, and what? Over two and a half months of it have gone already. And at the best most of you can anticipate no more than a hundred years that you will have in this sphere of things to do the things you need to do. One year gone like a flash of the moment, and only a hundred of them. One, two, three, four, five—only a hundred of them at the best, and a year gone. And what are we going to do with these years? What is the revelation? What is the resurrection? Are we going to allow the manifestation of the spiritual things of God in our bodies, our minds, our hearts, our lives—the genuine article—that under the magnifying glass of living, in the processes of time, will be revealed as beautiful and enduring? Or will that process reveal that it was an imitation? Perhaps it looked all right on the surface, for the moment; but under the magnifying glass of time and life it is seen as ugly and unsatisfactory, empty.

We need to begin to be more alert, more consistent, in remembering the basic principles of reality which have stood the test of time, and stop wasting time trying to correlate ideas that have been slanted to a false premise, to try to make them fit the real premise. There is the stumbling point: the false idea, slanted to a false premise; for instance, that the body is the prison of the soul—one of the lies of the devil. And yet human beings take these ideas—which are presumably pretty good but slanted to a false concept—and then they try to fit those ideas with the basic truth, and it will not work. It only leads to confusion.

When we learn to think in the current of the spirit, and use our minds with intelligence and understanding as God intended, we can take the basic premise of truth, which has stood the test of time, and begin to let true ideas come into pattern in relationship to it. We can have an expanding consciousness. Not trying to pick up the rags and the bones out here and fit them into the pattern of things, but letting the debris go, letting it be cleared from our minds, not fearful that we will somehow be classified as dumb or something just because we have or do not have a headful of ideas. We will have enough ideas, but let us accept only that which is truly harmonious with the truth, the fundamental Laws of Being. And in that pattern of integrity we will find that nine-tenths of the problems which beset human beings in their efforts to make progress along the way of life simply vanish like mist before the morning sun.

We begin to realize that victory is much more easily attained than most human beings are inclined to believe; for we come to know the secret of the Master's prayer, where we acknowledge the Father and His hallowed name, where we indicate our willingness, yea our desire, to help to do our share in the coming of His kingdom, in letting His will be done on earth as it is in heaven. Not just when we go to heaven, but let it be done in earth as it is in heaven. And we come to acknowledge, “For thine is the kingdom, and the power, and the glory, for ever,” which includes this present moment here where we are. Having accepted that, knowing it, we stop wasting time. We begin to let the invisible things of God be made manifest in our lives.

There is no greater joy than this, no greater service to be rendered to the children of men. For if we let heaven and the things of heaven be made manifest because we live, then we shall surely inspire others to do the same. And that is what made the Master's life meaningful to us. He let the invisible be made manifest in His body, through His mind, through His heart of love. He let the things of God have form on earth in this physical realm where we dwell. And He said, “Follow me.”

© Emissaries of Divine Light

Cosmic  Ecology — Living  Forms

from  The True Ecology

Martin Cecil   July 27, 1969

The human mind, the intellect of man, is ignorant. The more educated it becomes the more it is capable of fooling itself that it knows, when it doesn't. As long as all the energies of man are given to trying to solve what isn't the problem, the problem remains unsolved, unseen. The problem is the consciousness of man himself. The body of man is a part of the ecology of nature. The ecology which man recognizes to some extent on the surface of the earth is included in a much greater ecology extending into the furthest reaches of the Cosmos. There is no real separation anywhere. “The Lord our God is one.” There is one whole, with many parts. What is experienced here on the surface of this planet is a part of that vast whole. Nature maintains a balance. If man, by his disruptive actions, upsets the balance, nature seeks to restore it. If in order to restore it it means eliminating man, that too will be done. No matter how bright the human intellect may think it is, it is neither so bright nor so eternal that it can buck the Cosmos.

The kingdom of God relates to the Cosmic Ecology—in this context the Cosmic Ecology as it relates to what occurs on this planet. Man is inclined to ignore the kingdom of God as though it didn't exist. He undertakes to do what he wants to do, to follow out his own fancies and ambitions of various sorts, disregarding the natural ecology, which operates in a balanced manner not only on the surface of this planet but in the whole Cosmos. The disruption of the ecology on the surface of this planet has been seen. The mind is studying this with a view to solving the problem, but the problem isn't with the ecology—the problem is with man.

People don't pay much attention to what our Master said: “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.” And who is the Son of man? The Son of man points to what we have been speaking of as Divine Ego, the consciousness of Being Divine, man's true identity, the Son of God in man. This identity is in heaven, being a differentiated aspect of God, and has descended from heaven to be present in human form—that's the incarnation, true of each one. So here our Master was pointing to the answer to the problem, having pointed already to the problem, namely man, who needs to be born again—that he begins to experience a new identity, that he begins to be restored to his true self. There it is. What else? Divine Being is eternal. To experience Divine Being is to experience the eternal state. One can't experience that while rejecting the Son of man. The only thing that has to be restored is man. When man is restored everything else is automatically restored.

I wonder if we could recall something of a very far-distant memory, when the world was a Garden. We might forget some of the ideas promulgated by the evolutionary theory, for the moment. All those things fit into the true picture when the true picture is seen by the true consciousness, but man in his present state of consciousness can't see the true picture. Long ago there was the Garden on earth, and man in it, besides all the other creatures, the vegetation, the state of the mineral earth itself—very different from what it is now. Obviously some violent upheavals have taken place down through the ages. We have evidence of this in the mountains just back here. But man was in the Garden, with Divine consciousness, knowing himself, knowing the part which he was here on earth to play, and recognizing that his physical form and the capacities of mind and heart in the physical form were all included in this whole pattern of what we now call nature. But when we speak of nature nowadays we usually exclude man—he's out of it somehow. Well, then he knew he wasn't out of it, that he was an absolutely essential link in the whole system.

In that state the earth itself was a living thing, just as the Cosmos is a living thing. It isn't a machine—it is a living organism. Our solar system is a part of that living organism. Human beings go up to the moon and they look around and say, “Oh, here is a dead planet, there's no life here.” But the moon is a part of the ecology of this planet, even as earth and moon together are part of the ecology of the solar system, and the solar system in its completeness is part of the ecology of the galaxy. There's nothing dead. It only appears so, perhaps, to the ignorant human intellect. The physical earth, the planet, is a living organism and part of a living organism. On the surface of the planet we have evidence of life which sprang forth from someplace.

So here was a living planet, with the evidences of life on the surface of it in proliferating form. Now these forms were not the same as the forms we know today. Man has had a long time to be disrupting things on this planet, wreaking havoc in various ways, nature constantly trying to restore the balance. There have been a number of occasions in the past when nature almost succeeded in restoring the balance by eliminating man. But man persisted, as witness the fact that we're here tonight. But here was a living setting, with a working ecology and man included in it, man filling his right position in relationship to it, having a conscious mind, having a capacity through which the expanding creative cycle could be maintained on the surface of the planet, under control.

The creation wasn't finished at this point. There was an expansion to take place on the basis of the living, integrated form that had appeared on earth, in the recognition that what was being developed was not unrelated to the rest of the solar system, not unrelated to the sun, not unrelated to the galaxy, not unrelated to the whole Cosmos. Therefore man had a very particular part to play, a very delicate part, because he had to provide the connecting link of conscious understanding as to how this living organism could operate and expand and achieve what it was created to achieve while still being held in the integrated pattern of the whole. This was the responsibility of man, made in the image and likeness of God—made in the image and likeness of the Cause of all this. This was his part. Therefore, whatever he did would have to be done with a conscious understanding of what was necessary to be harmonious to the ecology which was already operating, so that there would be no disruption of it but, rather, an enhancing of it. Man was never required at all to do anything to disrupt nature in order to fill his own needs. Nature was supplying his needs and he was supplying nature's needs.

Here is the true system, complete in itself and yet a part of something greater. But man decided that everything was operating all right anyway, so why couldn't he branch out a bit? Well, there was some branching out going on in the sense of the development of the already existing pattern. Much could be and was achieved in that regard while man was still in place. There was much building, we might say, on earth, but the building was of living forms. Man did not have to destroy anything to build. Nowadays, man destroys constantly to build his civilization. Obviously, the trees have to be cut down to provide lumber. Why? “Well I want it! I want a house!” And the minerals are wrested from the earth, are torn from the bosom of the earth, so to speak, to create all kinds of things—amongst them automobiles and airplanes—all these good things of life, they say. How could you have a good thing of life out of something that is dead? Life is good; the absence of it not so good. Man's concern, in the true state, was—and still is, if he will be restored to it—to increase life, to multiply the forms in which life manifests. This is something beyond the present consciousness of man. He can't envision it, really. He cannot envision, except in very vague terms, the possibility of his own dwelling place, which would be alive and consequently self-renewing—his house, what is called a house nowadays, which is always falling apart because it's dead. We're always having to patch it up and paint it and get it in shape, renew it one way or another, but eventually it's going to pass away for sure, because it's dead.

But this was the world of life, a living world, a green world if you please—green is the symbol of life. And as long as man worked on the basis of his centering in what was above him, the control could be extended to what was below him, and all that was needed was right here. There was a control in operation in relationship to the processes of procreation, so there was no possibility, in such a pattern, of the cancerous growth of human beings on the face of the earth that we see today. So man, instead of being willing to go back into the true control, tries to invent controls of his own in this field.

But we are looking back to a more pleasurable picture, a picture of beauty, truth made manifest, Divine Men and Women on the face of the earth, and all the other kingdoms of this world in harmony with man. In that state—no creatures of the wild, no wilderness!—everything part of the Garden, in balance, under proper control: the animal kingdom, the vegetable kingdom, the mineral kingdom. Does this seem merely a figment of fancy, or is there a stirring of the memory? The human race as such has a vague and far-distant memory of this, but it has been very deeply buried down through the ages. It was said, however, that the Spirit of Truth would call all things to remembrance, so we might as well stir the memory a little.

The Divine State as it relates to this planet, fresh from the Creator's hand—the state where the morning stars sang together and all the sons of God shouted for joy. The morning stars, the new creation of consciousness in man, so that man could be conscious and aware of what was transpiring, experiencing the reality of true identity on earth, the identity of the Son of God, who would naturally, in the creative process, be shouting for joy. That is what brings joy, isn't it? The happiness for which human beings seek so futilely comes on the basis of a participation in a true creative process. When there is such participation happiness is natural. If we're out of that, then it's unnatural and we think we have to try to get it somehow, to grab it or extract it from our environment; but it doesn't come. No, because it doesn't come from there, that's why.

So the expanding creative cycles for which man was responsible related simply to living things. He was not required to destroy life. Now some might question that point, because they say, “Well, he had to eat, didn't he?” The vegetable kingdom was provided for that purpose. The answer is not in what you eat. What you eat has an importance, but the answer isn't there. The vegetable kingdom was provided for the animals that were present at that time, and for man. When you eat a delicious peach now, are you destroying something? or are you offering the substance of that peach an opportunity to participate with you in life? The same is true with any fruit or vegetable you may consider—even the lowly carrot. When you go to dig it up out of the earth it should be done in the right attitude, an attitude which can convey the information to the carrot that you are thankful for the life of the carrot and you are going to offer the substance which has heretofore been given form as a carrot the opportunity of being given form as a Divine Man or Woman. If this is actually what is going to take place—and it isn't, with most people, of course—then the carrot will be just delighted, and it won't give you indigestion. The attitude in which you partake of food is important. You don't just stuff it down your throat in order that your body may keep on living for a while so as to do the things you want it to do, to please you. That is a totally wrong attitude and a wrong state. No, when man sees his responsibility to all creation here, he has a different sort of attitude. He may recognize the appalling distortions that have been brought about by his disruptive action, but there is still the potential of the Garden, and that potential can be realized if there is the reality of Divine manhood and womanhood taking form again on earth.

Here is the answer to the problem. The problem is destructive man. The solution is Divine Man, or creative man. There is the answer. The answer is not, to start with at least, in the environment. The environment will reflect the answer when the answer is given by man. Now, to the human intellect looking around—perhaps catching a glimpse of this possibility but looking around and seeing the mess there is on earth—how could this ever be resolved? It can be resolved, all right, but I suspect not without a very great deal of suffering, a very great deal of destruction, a very great deal of disaster. Disastrous to what, though? To destructive man. Something is said in the Book of Revelation to the effect that those who destroy the earth should be destroyed. That will happen for sure. We need to find ourselves in true identity, so that we may play a part in a creative process emerging out of what appears to human vision to be destructive.

In order to build the true form, substance is needed for it. For the substance to be made available it must be released out of the false form. As long as it's held in the false form the true form cannot appear. When the true form begins to appear, composed of the bodies of men and women who are experiencing at least a beginning of true identity, then the false form is shaken, and when it's shaken some substance begins to fall out. And the substance that falls out has the opportunity of coming into the true form if there is adequate response to that form, a willingness to participate in it, a willingness to lose the old human ego identity and become identified with the body of the Son of God. The body of the Son of God is also the Son of man.

What the restoration to the Divine State of the Garden on earth will be is unknown to the human mind. It doesn't need to know. We sometimes say, “God knows.” Yes, He does. And we share that knowing, in Divine identity, to the extent that the knowing is needful for us to fulfil our own personal responsibilities. We don't need to know it all, even if we could—which we can't, obviously. But if each person knows what he or she needs to do, everything will be done and the answer is then reflected in the environment. That is salvation. We're not interested in condemning the world, or anyone, or anything, if we begin to accept true identity. All we are interested in doing is saving it. For what? For our own pleasure? For our own satisfaction? Oh no. For the Divine purposes, which are the ecological purposes of the Cosmos. There is something beautiful and priceless and unique to be experienced here on earth. We all have the opportunity of playing a part by which this may be brought to pass. The impossible takes a little while, but it proves to be possible.

You can very well see that what man has been doing in his inventiveness, in his so-called technological progress, has been to disrupt the true design more and more. The natural process is a cycle. Substance moves around in the cycle. But man, in his actions, in what he calls progress, produces more and more dead forms, unyielding forms, which pile up. They pile up on earth in the Rocky Mountain Arsenal down here: nerve gas. They pile up in the wrecking yards. They pile up everywhere. They pile up in the water, in the air, everywhere, because the process which might conceivably take care of these things has not been developed. So the waste—it becomes waste—comes to a dead end. Dead is right! It comes to a dead end and it virtually cannot be used in the cycles of the ecology of nature. This is what has happened. Whereas if man had continued in the true state all his developments would have been fitting to the ecology of nature. Maybe he wouldn't need to travel at five or six hundred miles an hour if he were really doing what he is here to do. Maybe he wouldn't need these machines. But if there were some need in this regard, do you think it could not be developed on a natural basis? Human beings, even in their fallen state, have used horses quite thoroughly, up until recently; it was about the quickest way you could get around. Well there has been some sort of mythology about flying horses—maybe we could develop a flying horse! The point is that all that is needful to do what we're here to do is available, or was available, in the Garden in the beginning, and if that had been cared for correctly—for man was put in the Garden to dress it and to keep it—it would have continued to supply every need in an expanding form—marvelous, undreamed of by the human mind with all its deadness around.

Our concern is to let it return to the Divine State, and the only way this can occur is for human beings to be saved. The opportunity of salvation is offered because God so loves the world that He sends His only begotten Son into the world constantly, and human beings just as constantly reject Him in order to maintain their own human state. Seeing the truth, let's come to know the truth and consequently to be made free.

There are many things, obviously, which have to transpire. None of them will transpire as they should without man. Therefore man is the first thing that has to be taken care of. And when there are those who are in position, then many other things are going to transpire, necessarily so, in order to bring the Garden State back as a reality. We could note many aspects of the planet itself which need changing, and we could note even the positioning of the planet in the solar system. There is much that needs attention, but the first thing that is needful is someone to pay that attention, and that is Divine Man on the surface of the earth. So, we have our work available to us.

© Emissaries of Divine Light