Kindness

Kindness

Martin Cecil  January 28, 1961

Our Master's revelation of love in action on earth included, of course, the characteristic of kindness. Reading the record as it has come down to us, as we maintain attunement with the spirit of God ourselves, we become aware of that wonderful quality in Him—kindness. And yet, as you also know, He had some pretty hard words to say on occasion. He spoke roughly, very roughly. I suppose those who heard, to whom the words were directed, could have said, from the human standpoint, that they were unkind words; but they were not. They were kind words. They gave an opportunity for those who heard them to awaken to that which was present in themselves. It was apparent that most of those to whom the words were directed did not awaken, and consequently they were incensed and indignant that anyone would speak to them so, and it increased their intent to do away with Him. But the words were in fact spoken in the spirit of love, which includes the quality of kindness. If they did not awaken, He knew very well what would happen. It would not have been kind for Him to leave them in that state, seeing that the opportunity presented itself for Him to do something about it. And not only this, but there were other things in relationship to His ministry as a whole which required that such words should be spoken, that the line of demarcation should be made clear, so that there could be no misunderstanding. And I think, even though the words which have come down to us may not have been actually His words, nevertheless they convey something of what He said, and they certainly convey something of the spirit which was moving through Him at the time they were said.

So we need to remember that kindness may appear to be cruel to those who rebel against the spirit of God. The very moment a person stops rebelling and begins to acknowledge the truth of the words that are spoken, he realizes that they are kind. Such an individual will take the attitude, “How awful it would have been to be left in that state without being made aware of it.” So there are occasions when kindness takes the form of seemingly hard words, or hard actions. Here again, then, we cannot judge by the outer form. If it is the spirit of God in action, then the form will be right. As we find what it means to maintain attunement with the spirit of God we will let that form be brought forth with an understanding of the sense of the fitness of things, regardless of the human mind's tendency to judge.

Now, we are walking on rather delicate ground here, because the self-active mind likes to indulge itself in expression which certainly is anything but kind. If it imagines that it can excuse itself for such expression on the basis of the fact that, “Well I'm just being cruel to be kind,” that keeps the individual concerned moving in the direction of perdition. There must first be a keen and consistent attunement with the spirit of God, and an awareness of it. There cannot be that attunement if the individual is subject to his or her own emotions. There must be a clear pattern in that regard. But when there is the attunement, when the spirit is allowed to take its right form according to the need of the moment, and that need of the moment calls forth something that is seemingly hard, a current of feeling will be moving through that expression. That which is brought forth will not be brought forth by reason of the feeling. It will be brought forth by reason of the spirit of God, but it would not be an expression of the spirit of God if there was no feeling moving through it. Always, when there is attunement with the spirit of God, so that that which finds expression through the individual is of the spirit of God, it is accompanied by feeling. It is not a cold, hard, unfeeling thing.

When you read our Master's words you have a very distinct awareness of a strong current of feeling moving through them. He was not just speaking words. There was something really driving home, and that can only be achieved through the intensification of the current of feeling brought forth by the movement of the spirit of God; not brought forth by reaction to the circumstance, and yet to the unknowing there may be something which seems to be the same thing, but it is not.

There are those who have taken the attitude that when our Master drove the moneychangers out of the temple He had lost His temper, and they have tended to glory in that and say, “Well look how human He was!” He was Divine. The divine expression appeared through the human form, but the expression which appeared was not human. When He drove the moneychangers out of the temple there was power in what He did. Presumably they came back in again and got back into business, but for the moment they were certainly aware that something had hit them: the spirit of God in action through human form.

The spirit of God in action through human form generates feeling in human form, so that the words and the acts are filled with feeling. In that case there was certainly a feeling of indignation. There is that which is referred to as “righteous indignation,” and human beings use this as an excuse for their reactions to external circumstances. “Oh,” they say, “but this was unfair, so I had righteous indignation”—a reaction to the unfairness. That is wrong, that is destructive. It is not an evidence of the working of the spirit of God but an evidence of the working of the spirits of this world. When there is the working of the spirit of God there is no loss of control and the individual is perfectly capable, at any moment, of letting the current of feeling settle down. He is not so carried away with it that he cannot stop it.

Control! Control of feeling, use of feeling. That current of feeling may manifest perhaps in different ways, according to the circumstance. I am thinking of this at the moment from the standpoint of that kindness which is the meeting of an issue on a positive basis. We need to learn how to do it, not becoming subject to our feelings and then excusing ourselves and saying, “Oh well, that was the current of the spirit.” We need to be honest. We cannot even approach the subject if we are not honest. Just as our Master had to meet issues during the course of His ministry on a very positive basis, so does that same requirement devolve upon those who follow Him, and we need to see there is kindness in such function when it appears by reason of the working of the spirit of God, taking form through us on that basis. When it takes form through us it takes form in thought, it takes form in feeling, and it takes form in whatever action is necessary. These are all aspects of form for the manifestation of the spirit of God, but the spirit of God must bring forth its own form, and human beings cannot rightly decide that “the spirit of God would act this way in this circumstance, therefore I'm going to react to the circumstance and feel thus and so and become all disturbed,” calling it righteous indignation or something else, which it is not at all in such case. It is not a right thing at all.

There is this aspect of kindness. When we function in true service it is necessary sometimes to be kind in this way. When we do so, we are meeting something at a certain vibratory level—a vibratory level that we have referred to as “coarse.” We spoke of coarse pneumaplasm. There is correct function, from the divine standpoint, at that level of pneumaplasm. There are all kinds of physical substance. It is not all one substance that human beings might classify as being pure in some fashion. We have all kinds of substance, physically speaking, in the world. The pneumaplasm that is generated from protoplasm emerges close to the level, the vibratory level, of the protoplasm, something that we might, using these words to describe it, call coarse, relatively speaking. It is much finer than physical substance but it is still coarse as pneumaplasm.

Pneumaplasm is not generated jumping over all the intervening realms, so that it is immediately fine—up somewhere. There is that which is present at every level—coarse and fine. Human beings in their self-activity have been able to distort the coarse, because they could function at that level. They have, to all intents and purposes, obliterated the finer pneumaplasm insofar as their awareness and function is concerned, and they consequently, in their dealings one with another, in their conversation, in their actions, in their living, are constantly working with this coarse pneumaplasm, distorting it, making it into a worse mess than it was before. And then it comes out into form of feeling, thought, word and deed—a horrible mess in the sight of God.

And yet there is right use for that level of pneumaplasm. It is not going to be eliminated. It is needful. If it was eliminated there would not be anything to connect man with the higher levels of pneumaplasm and, consequently, with God. So, occasionally it is necessary to function at that level. We cannot entirely ignore it; we have to work with it, and when we do so, we may use words and expressions which relate to that level. But here again, let us remember that it is only right when it is the spirit of God in action, taking the form that is fitting under that circumstance.

A  Gentle  Benediction

Uranda   May 21, 1948 

Gabilan Ranch  Salinas, California

I have a Scripture reading that is a little long, and I do not anticipate commenting on all of it, but it carries some very important points of Truth and it illustrates some of the problems of Ministry which confront us, from John 8:12-59

“Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. Ye judge after the flesh; I judge no man. And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me. Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.

“These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come. Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning. I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. They understood not that he spake to them of the Father.

“Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. As he spake these words, many believed on him. Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed. I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father.

“They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

“Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. And I seek not mine own glory: there is one that seeketh and judgeth. Verily, verily, I say unto you, If a man keep my saying, he shall never see death. Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself?

“Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. Your father Abraham rejoiced to see my day: and he saw it, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.”

It has seemed, sometimes, as we have moved along the Way, Ministering according to the opportunities that unfold before us, that the progress of our Ministry was slow. It has seemed, sometimes, that we accomplished so little, and, in comparison with that need which we have beheld in the world, the contrast has, at times, tended to discourage; but, when we stop to consider that our Great Master Himself walked upon earth, and that He Himself was able to accomplish so little in comparison with the needs of the world, and that His Words were rejected and scorned, and that the Truth that He spoke was held to be of so little importance, we should, it seems to me, be greatly encouraged—for we are not greater than He.

He said, “If the Son therefore shall make you free, ye shall be free indeed.” That peace of God which passeth all human understanding can come only as we learn to abide in that freedom, that glorious liberty of the Children of God; and as we abide in that peace, and are enfolded in His Love, we are strengthened, and, day by day we find that the strength and wisdom for that day are provided, according to the need, and as we move forward we remember that never has any man lived upon the face of the earth who, by his life and by His Word, has influenced so many millions of people in so many generations as He whom we serve as the LORD of Lords. We recognize that those millions have not accepted His Word in fulness, else they would have been fully free; and yet, they have been influenced. Many have served Him as whole-heartedly as they knew, and they have not lived and served in vain; but we recognize that there is need for still more, that that fulness of Divine freedom should be made manifest in our hearts and minds, and allowed expression into the world—and it is to this end that we gather together, in the Name of our KING. Taking courage in a realization that those who heard Him did not accept or understand the fulness of His Word, and that even those who have thought to follow after Him have still not recognized in fulness that which He sought to convey to the children of men, we abide in peace and continue steadfast in service, knowing that there are those in the world who are responding, knowing that there are tens of thousands who are letting themselves be influenced by His Spirit.

So, gathered together, with one accord in one place, we let the Spirit of His Love flow out in a Gentle Benediction to all who will receive. As we are privileged to share this hour, in the realization of the things of God, we know that as we abide in the things of God, we are never far apart. We know that time and space and distance do not, and cannot, prevent that Oneness of Spirit by which we are privileged to accomplish that whereunto we are called.

The Light of Life is that which He has promised to those who truly follow in the Way, and as, day by day, we let ourselves live that life, we find that it is a life of joy, a life of serenity, a life of assurance, a life that is not encompassed in darkness; for as we walk in the Light, the Way is made plain, and as each step is taken the Lord provides that strength and that wisdom, that ability, whereby we may accomplish that which is necessary. The Master pointed out that He did not undertake to honor Himself, but it was the Father who honored Him. He pointed out that it was not His own Word, nor that He Himself sought to do any deed, but that it was the expression of His Father. So are we called to do likewise, for it is not that we would honor ourselves, but we would not refuse to recognize our Father, and we know that it is He that honoreth us, and as we acknowledge Him, so does He acknowledge us, that His Word may pass through our lips, that His Love may find expression in our lives, that His deeds may be performed as we move along the Way.

So, we give thanks with exceeding great joy that the Way is open, and that the provision of our KING is sure, for we know that the obstacles of the world cannot prevent that fulfilment which is essential to the accomplishment of that Great Plan by which all the children of men are being drawn into that experience of rebirth, whereby they may truly be, and become, the Children of God. Beloved Master, we thank Thee that in our relationships one with another, in our recognition of one another, in our love for one another, we are privileged more deeply day by day to comprehend and understand Thy Love for us, that we may know truly that we are Thy Children, that we may truly acknowledge Thee as our Father which art in Heaven, and we rejoice in the realization that Thy Kingdom is coming and that Thy Will is being done on earth as it is in Heaven; for Thine is the Kingdom and the Power and the Glory forever. Aum-en.

© emissaries of divine light

And My Servant Job Shall Pray For You

And  My  Servant  Job  Shall Pray  For  You

"Concluding Day of Instruction in Classwork for 1953"

Uranda   August 14, 1953

We come to our morning class in the GPC Servers Training School on this fourteenth day of August 1953, and this is the day that concludes the pattern and training in the Class work—we have two more weeks in which we will be studying that which has already been presented, in the review pattern, and probably there will be some specific points brought out, but what we do in the Class must be done today.

In one of our earlier meditations we touched upon this pattern in relationship to the story of Job. We noted the sarcasm and the scorn, the insinuation, present in Satan’s attitude toward Job. I would like this morning to touch further upon this point because it is of such vital importance to us if we are going to serve God. Satan’s implication was that God had bought Job with special blessings, and if those blessings were taken away so Job would “curse thee to thy face.” Now, this outline has its application in relationship to the group, in relationship to the world as a whole, but it has its application in relationship to you. Your Job is your own awareness of spiritual things, your own consciousness of God, of what is right, the principle of centering in God. Your Satan is your own conscious mind, which sometimes gets self-active and tries to convince you that it’s impossible for you to find your own true fulfillment—perhaps it’s alright for someone else, but you can’t do it. And the Lord is your own reality, and attunement with the accepted pattern of focalization in the body of invisible Deity. Here is the revelation of yourself; not just someone in the long distant past—here is a picture of yourself. And Job’s wife represents your own self-active or uncontrolled emotional nature, feeling nature.

After all of these difficulties—we recall first that he lost his sons and his daughters; that was the initial step of the fall as it related to man as a whole, for this is the picture of the situation as it was in the Divine State, and then the picture of the fall of man, when Satan persuaded certain human beings, or certain ones of the Divine men and women of that day to become self-active. And the loss of the sons and daughters signifies the loss, from the standpoint of man as a whole, of the contact with the Seven Planes of Being, the loss of dominion over the three outer Planes of Being—the first step of the fall away from God. But Job remained centered. The pattern around him was breaking to pieces, but he remains centered. Here in this story of Job we see the whole panoramic picture of the story of mankind from the beginning to the pattern of the restoration.

Sometimes human beings think of Job and they say, “Well, that teaches us to have patience”, and we hear about the patience of Job. Well, there is patience, and it is important; but anyone who says that that is the main thing to be learned from the story of Job simply has never seen the story as it is; they’ve never come to realize that this one Book of Job gives the story from the beginning when man was first created, what he was in the beginning—Job or Adam; it’s the same story with a different name, a different method of portraying, allegorically, through real experience yes; there are historical facts involved—but fundamentally these stories are concerned with revealing principle, the allegorical revelation of principle, and the cycles of outworking. So, from the state of the Garden of Eden on earth, everything the way it was supposed to be to start with, and the cycle of the fall, and then man’s loss—not just of his contact with the Seven Planes of Being, not just his loss of dominion over the Negative Triune World with the loss of the three daughters; there comes then the fact that the Sabians, as it’s put here, fall upon the “seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses” and so on, and they’re all taken away, and so on until the servants and all are, as we have it here:

“And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them…” and so on. Now the fire of God from heaven is another way of describing the cataclysmic changes that took place when the planets of the Solar System were thrown out of their orbits—they weren’t then during those cataclysmic changes in their orbits as now, because the changes that took place on earth affected the whole Solar System—the cycle was not limited just to this Earth; and there was a period of time when Venus was out of its orbit and there was a threatening of an actual physical collision between the Earth and Venus, and there were great flashes of fire or lightning between the two planets; there were great upheavals within the earth; there were terrific earthquakes and fire was belching out of the Earth part of the time; and great fountains of steam, water contacted the internal heat of the Earth and there were great steam explosions, water appearing, etc. When we realize that about three quarters of the Earth’s surface was originally land and only about one quarter of the Earth’s surface was originally water, and the water was under the Earth in subterranean passages and so on, we can begin to get some idea of the terrific convulsions through which the Earth itself passed. And each of these points, if we took time to really study them and enlarge them, and see their correlation with the various things that actually took place in history it would be a fascinating thing, but we don’t have time to do so—I only touch the points.

But, “In all this Job sinned not, nor charged God foolishly.” He didn’t violate his own polarity with God. He didn’t blame God. He didn’t charge God foolishly. Now, wherever we turn in the world today we find people charging God foolishly, blaming God for things for which God is not responsible—charging God foolishly. And so there is the recognition that Job sinned not; he stayed centered. But “Again there was a day when the sons of God came to present themselves before the LORD and Satan came also among them”, to present himself before the Lord—and we need to remember that Satan does come to present himself before the Lord. “And the LORD said unto Satan, From whence cometh thou? Then Satan answered the LORD and said, From going to and fro in the earth, and from walking up and down in it.” The same answer. “And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath he will give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. And the LORD said unto Satan, Behold, he is in thine hand; but save his life.” But save his life. “So went Satan forth from the presence of the LORD, and smote Job with boils from the sole of his foot unto his crown. And he took him a potsherd to scrape himself withal; and he sat down among the ashes [greatcosmicstory.blogspot.com/2017/11/he-sat-down-among-ashes-from-new.html]. Then said his wife unto him; Dost thou still retain thine integrity? curse God, and die. But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.”

“Curse God, and die. But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.” Now, this is of such great importance to us. Satan took the attitude that meeting the vicissitudes that he could impose through the patterns of self-activity in the world would cause Job to curse God and die. He even made him suffer. If any of you have ever had a boil you know what it’s like; and if you were covered with boils from the sole of your foot to the crown of your head you know what an utterly miserable, physical state it would be—and yet even that did not cause Job to violate the pattern of his integrity with God. He did not charge God foolishly; and when his own wife derided him: “Dost thou still retain thine integrity? Curse God, and die”, he answered her, “Thou speakest as one of the foolish women.” So, Job did not give in. Absolutely everything, including his own physical health was taken from him; all that was left was life. God had said, take not his life; leave that—that was the one point.

Now here we begin to see that Job represents also the mass body of humanity. There is this application to you as an individual, and we could perhaps well take time to study each of these patterns of application more fully but we do not have it to spend right now. The point is, the mass body of humanity is pictured. Some of the parts of the body of humanity have violated that basic integrity but the body of mankind has never died. We need to remember that. The body of mankind has suffered. Individual human beings have died, but the body of mankind has continued from the day that man was created until this hour. The body of mankind has never died. Once we actually realize that, we see that while all these things have been taken away from man because he became subject to the self-active mind, the same restriction that was placed on Satan by God with respect to Job has applied with respect to mankind as a whole, all the way through history, all the way from the time of the fall down to the present time, and the body of mankind has not died.

There have been times when man was covered with sore boils, all kinds of sufferings and difficulties and miseries, and things were pretty putrid, but the body of mankind has never died—that was the thing that God said to Satan, the self-active mind: but take not his life. How is it worded here, “He is in thine hand; but save his life.” The whole body of humanity. And, there has been a part of this body of humanity yielding to the blandishments of the self-active mind which has taken the attitude, “Curse, God, and die. What have we got to lose?” But there has been a constant strain of those, a constant thread, perhaps where there was not clear comprehension of what it was all about, not a clear understanding of God or His Laws perhaps, but regardless of the boils, regardless of anything else, there have been those thousands and tens of thousands of men and women who, to the best of their understanding, be it ever so limited, have never knowingly violated their integrity; they have never knowingly or willingly cursed God. So, we see that this is the picture of mankind, not just one man, but all of mankind, and yet it portrays the Principles of Being in relationship to you, each one.

Now, for many there is a point of suffering, or disturbance or loss, or some kind of unpleasantness that will make that person turn aside, that will make that person decide, “Well, my old ideas are satisfactory; my old beliefs, my old something.” All right, let them go. They’re not worth a snap of your finger—let them go! If they have a sellout point, let them go! Only those who do not have a sellout point can be of any value in the service of our KING. What is the quitting point? When some pet prejudice gets upset? When some pet superstition is threatened? When some pet belief is shown to be false? When arrogance and human pride rise up, what difference does it make? If any individual has a sellout point, the devil will find it and that individual will go out of the pattern—and I wouldn’t turn a finger over to stop them, because anyone who has a sellout point is worthless as far as I am concerned. But Job didn’t have a sellout point. What does it take to make you quit? Is there something that could make you quit and turn aside? Turn aside to what? The patterns have been in the world as they are for a long, long time. Millions have tried to do the impossible, and they have failed. Anyone who wants to waste his life trying to do the impossible, let them go!

Out of the two billion people on the face of the earth, I am convinced that there are enough who have no sellout point, so that the job can be done. There are enough who have their basic integrity; who are interested only in the truth, not old beliefs and pet superstitions and prejudices; human beings who are not cowards; who are willing to dare to look at the truth and to see what it is, and to face the issue, and let the patterns of consciousness be changed. Oh, the world is full of quitters, the world is full of cowards, we know that, and it will be a constant sifting and sifting and sifting—but out of the two billion who live on the face of the earth there are thousands of men and women, tens of thousands, who do not have a quitting point, who do not have a sellout point; who won’t quit because some pet prejudice is disturbed; who are interested in knowing the truth without regard to human opinion or belief or concept; who are willing to let the dead things of the past bury themselves in the limbo of the past; who are willing to take an honest look at God and the truth, the reality of God’s love; who are willing to take an honest look at the reason for which Jesus Christ came into the world, who are willing to begin to understand Him, and see Him as our KING on earth.

Now, anyone who is not willing for his beliefs to be changed, anyone who is not willing to see things that he never saw before, anyone who is not willing to give up old concepts for the truth, cannot be used in building the machinery of reality—and we have to have the machinery before we can get the job done. I am not trying to do the job. I am only interested now in building the machinery so that we can do the essential job. If we went out trying to do the job—some people might imagine that here we are primarily interested in spiritual healing, as such. No, we’re not; we’re not at all—we are interested in helping people find themselves in relationship to God so that they can be a part of the machinery of reality, a part of the true body of Job. And all the boils and the putrid matter may in season be cleansed away. The world body of mankind is suffering from boils. There is a terrific one over in Korea; there is another one in Soviet Russia, and so on; and we have quite a few little ones around here in our own country. It’s not just on the other side of the body of the world. No, there are boils all over the body of mankind—and mankind has sat down in ashes, and many people have decided that they are just worms of the dust, with all kinds of concepts and beliefs. But the Master said, and you shall know the truth and the truth shall make you free.

And one of the big things revealed here in the story of Job is that there must not, cannot be a quitting point if we are to have meaning in relationship to our LORD and KING, in developing the machinery which will allow the manifestation of His Kingdom on earth. The sellout point—what will it take to cause any human being to turn aside?—the quicker we find that the better. And if a person has no sellout point, no quitting point, no coward streak, then that individual has quality and integrity, something that we can use to the glory of God and the blessing of the children of men. As you go into the field, or as you serve wherever it may be, here or anywhere on the face of the earth, you are going to find all kinds of people who will try to discourage you, and say you are trying to do the impossible thing, that with all of these difficulties that you face, why don’t you quit? Why don’t you give up? What’s the use? Why not quit? Curse God, and die. “Dost thou still retain thine integrity?” Blessed Ones, if you have a sellout point it will be found. If you have a quitting point, it will be found.

But before we conclude this Pattern of Service in our School together as a Class, I wanted to draw your attention to these things so that that if you be tempted, as you will be—Satan, the self-active mind, whether in the form of your own mind or someone else’s—Satan will tempt you to quit. Satan doesn’t want the work of God done on earth [greatcosmicstory.blogspot.com/2018/05/if-world-can-help-it-no-leader-shall.html]. Satan wants to defeat and destroy. The son of perdition is lost, and any man or woman who joins the body of the son of perdition is lost. I don’t care what they believe, what church they belong to, any concepts whatsoever—they’re lost. It’s only as human beings are drawn into the Body of the Son of God, the body of mankind—and that body of mankind is not going to die. According to this portrayal, and God gave it in many ways to man, Job didn’t die, his body was healed—and why was his body healed? Just so he could get well? No. Why is any human being healed? Just so they can be well and go out and do as they please. Not for a moment! The individual who is healed is no longer his own to do as he pleases; and if he tries to do as he pleases he will pay a terrific price for the sellout. But, the healing of the body of the boils is only incidental. We can’t fulfill our Mission covered with boils. The body of mankind—yes, we are interested in helping clean up the mess, get rid of the boils. Why?

If we consider Job’s latter state, what happened? He again has seven sons and three daughters, and all the things that were taken away from him or that he lost were restored unto him double; and he had fourteen thousand sheep and six thousand camels and a thousand yoke of oxen and a thousand she asses, and so on. Now if we try to do it so that we’ll get that reward, we’re going to fail. That won’t work, if we’re trying to get a reward. If you try to get to heaven, or get the reward of eternal life just for yourself you will fail. No, we’re not working for a reward, but to reestablish the pattern of the Garden of God on earth, or the Kingdom of God, for the Garden of God and the Kingdom of God mean exactly the same thing. We begin to see that we are here to serve our KING, to reestablish the pattern of the Kingdom here on earth; not to get something for ourselves, but to be the power of God, the Kingdom of God, the glory of God be made manifest on earth. And, when we do our part we share that which comes into fulfillment—that is true—but we are not trying to get something for ourselves. We are not even trying to be saved.

We must be able to walk into the valley of the shadow of death without fearing any evil, without responding to it. We will be working for a good while yet, probably more than the present lifetime of a good many of us, in clearing this pattern. We will be walking in the valley of the shadow of death. If we fear evil, if we are afraid to face the issues of life, if we are afraid to look at the truth for fear our pet superstitions will be dislodged, we are not going to get very far. It’s always been an interesting thing to me to watch human beings who are controlled by prejudice and superstition, because they have their pet ideas but they have so little faith in their pet ideas that they don’t dare to look at some other ideas. If you know the truth you can look at anybody’s ideas and not have to run. If you can’t walk into the valley of the shadow of death without a tremor, you’re not a real server. If you can’t look at any issue anywhere, without a sellout point, without a quitting point, you’re not a real server.

We’re not so much concerned about what happens to our physical lives. We want to serve God as much and as fully and as long as we can. But danger to the physical life sometimes causes people to turn aside, and if we have so little faith in that for which we stand that we would quit rather than establish some danger for our own physical lives, we don’t amount to much. Danger for our lives—what are we trying to do? Just keep ourselves alive to get a reward of some kind. No—not if we’re serving our KING. It isn’t that we’re going to try to die for Him. We’re going to live for Him. But if it means danger to the physical life, our loyalty, our patriotism, our integrity would not permit us to turn aside. We are to function according to wisdom, the sense of the fitness of things, to do the right thing, but if we are more concerned about saving ourselves than we are about serving others, we can’t serve others. We destroy ourselves.

“Dost thou still retain thine integrity?” And there will be those who whisper, sometimes even your own human mind, “Curse God, and die! What’s the use! I’m going to throw up the sponge and go out and do what I want to do, the way I want to do it.” OK, go ahead. If under that stress pattern you turn to me for help to retain your integrity, I’ll help you; but if you decide just to quit I’ll help you do that too, and give you a nice boost right on out, because I don’t care about the individual. I love to have individuals respond; my love is for each one, but only in relationship to value to my KING—that’s all! As soon as an individual violates that, reveals a quitting point, in the sense of actually determining to do it and setting out on that course, I’m not interested any more. I don’t care what happens to that individual—just not interested any more. I don’t care who it is. Why? Because my hands are full serving those who have integrity, who aren’t cowards, who are willing to face the truth, willing to let their pet superstitions be tossed into the trash heap; and there are too many people responding, too many people who do have that integrity, and who are important to the outworking of God’s Plan. I’ll work with them, and I haven’t any time to waste with quitters. If there is a weak point I am willing to assist, yes, because I would that each and every one should share the victory. But for the quitter, I have nothing. That’s right—for the quitter, nothing. After he is a quitter, I don’t even have contempt; as far as I am concerned he doesn’t exist—he’s done! he’s finished! he’s through! We need to come to the point where we realize that our job, the fulfilling of our task is more important than we are individually—more important than I am as a person, or you, or anyone else—getting our job done for our KING, to serve Him.

This story of Job pictures the cycle of man’s fall, the period of his degradation, and the beginnings of his movement back to the Divine Estate. We live in this story. This story includes the moment in which we now live. We have a part to play because part of the story extends into the future, yet beyond us. Part of it is behind us. But if we turn over here, we find the Great Examination—the great examination that is of vital importance to each and every one of us. And following that examination, we find the story of the restoration: “And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.” Now Job had three friends—perhaps we ought to stop and take just a moment, because it is so interesting; just a moment to see how these three friends came to try to comfort him.

“Now when Job’s three friends heard of all this evil that was come upon him—Job’s three friends; three again; three again; the three outer phases of man’s being, yes; the three outer Planes of Being; and three aspects of man’s nature. Now let us see—“they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite”—and if you want to find something interesting look up in a Bible dictionary the meaning of these names. Zopher the Naamathite means the chatterer. The chatterer, the individual who is living primarily from a physical standpoint; they’re always running off at the mouth. They chatter, chatter, chatter and never say anything; they’re absolutely not worth listening to; they’re just running off at the mouth. The chatterer, and wherever you go you’ll find chatterers, and so on. Stop and look at that, perhaps look it up for yourself and see what those names mean according to the Bible dictionary. You might find something interesting, something helpful.

Anyway, Job’s three friends tried to comfort him, and they said all kinds of things, and they kept insisting that Job had sinned, that Job had done something wrong! Now look all around us in the world, the concept with respect to original sin, for instance—the three friends, the three wise men, here is Job in this state and his three friends do their best to convince Job that he had sinned or he wouldn’t be in this condition—and all around us we have people believe that God produced evil, that God somehow willed the tragedy, that God intended man to fall, that every human being is under some kind of a stigma of original sin. Superstitions and concepts alla round us that absolutely deny the fact. But Job sinned not—he refused to take the position that he had violated, himself, the principles of Being. And so, while he remained humble before God he did not take the attitude of charging God foolishly.

And the LORD continued, “Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering”—not for Job. He didn’t say take seven bullocks and seven rams and go and offer up an burnt offering for my servant Job. He says, “offer up for yourselves a burnt offering.” Now what are the seven bullocks and the seven rams? The bullock is the consciousness, the symbol of the mind, in relationship to the Seven Planes of Being—your awareness of the Seven Planes of Being to be offered up as a burnt sacrifice given in love to God; and your physical awareness, and emotional awareness, mental awareness, must be offered up. Whatever that awareness is, with respect to the things of God, the Seven Planes of Being, etc, sooner or later you must offer it up, a burnt sacrifice—give it to God in Love, inadequate though it may be, incomplete, because your awareness is limited yet, but once you give it to God—He says, “And offer up for yourselves a burnt offering, and my servant Job shall pray for you.” It wasn’t a request that they should pray for Job so that he could get out of his difficulties.

If you are a part of the Body of Job you won’t be trying to get out of the pattern of limitation, you won’t be charging God foolishly; and there will be those who are quick to advise you, quick to tell you, quick to say, “Well, I know all about this, and I know all about that”—all kinds of fancies, hallucinations, erratic concepts. But if you stay centered as Job did, regardless of what it seems you are losing, regardless of the boils, regardless of what you suffer, regardless of how people react, regardless of how your friends misunderstand and abuse you, as Job’s three friends did, when it comes to the final showdown you will be ready to pray for your friends. You won’t be praying for yourself, or trying to get something for yourself, or get healing for your body. Here is the spirit of the server portrayed.

The LORD said, “My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept.” Now there’s the pattern; not something else—any variation from that pattern, as we see it portrayed by Job, and it is not acceptable—but the LORD said, “for him [Job] will I accept.” Get him to pray for you. My stars, it looked like they hadn’t had any losses! They weren’t sick; they didn’t have the boils! And the LORD told them to go and do some repenting. “And my servant Job shall pray for you.” The man with the boils! The man who had stayed centered regardless of all the limitations, all the things that mankind or Satan could impose upon him. The man who had no quitting point. And the LORD said, “Go to my servant Job … and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly”—you better go and do it, “lest I deal with you after your folly, in that ye have not spoken of me the thing which is right.” In that ye have not spoken of me the thing that is right! All the arguments pro and con about human beings, and about ideas and concepts—that’s more or less beside the point: but ye have not spoken of me the thing that is right! Turn it to God, and if you speak the right thing with respect to God, and stay centered, regardless of anything else, regardless of appearance, regardless of who comes or goes, what comes up or goes down, it makes no difference. It makes no difference who turns aside—if you can be turned aside you will be. If there is anything that can turn you aside, you will be turned aside, and you may as well face the fact. But if you have your integrity, and if you refuse to say the wrong thing about God, refuse to charge God foolishly—“In that ye have not spoken of me the thing which is right, like my servant Job.” Job spoke the right thing about God; he did not violate his pattern of relationship with the LORD.

Then what happened? “So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them”—and they represent the three Planes of outer self-active expression in the world, of the whole world body of mankind. Sooner or later, if we have the Body of Job actually in manifestation on earth, regardless of the seeming limitations, regardless of the fact that it seems like we don’t have very much—no, you don’t come out here and find wealth, do you? or luxury? No. What went ye into the wilderness for to see? A man clothed in fine linen? You’re looking in the wrong place! We begin to see that if we do the right thing, and develop the right pattern of the machinery of reality, the three negative phases of this world will finally come to the point of doing what the LORD commands them—and so they “did according as the LORD commanded them: the LORD also accepted Job.” There are four—notice? three and one make four—four again. “And the LORD turned the captivity of Job, when he prayed for his friends.” Now, go praying for yourself, and be damned! There it is. Go praying for yourself, and be damned! “And the LORD turned the captivity of Job, when he prayed for his friends.” There is the spirit of service. That is what we stand for as servers—not trying to pray for ourselves, or get something for ourselves. If we have a boil or two, or if we have a loss or two, if something has been taken away from us, it makes no difference! We are not going to charge God foolishly and we are ready to serve our friends, pray for our friends.

What is an attunement? What is prayer? True prayer is attunement with God, and attunement is just a different way of talking about prayer, because the world concept of prayer is all haywire. There are millions of Christians who think they pray who don’t know the first thing, or have the foggiest notion, about what true prayer is. Prayer—and here we have the word, “And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before.” Now, if you try to do it to get the twice as much you’ll be sly with the LORD and it won’t work. “Then came there unto him all his brethren”—then came! O yes, you’ll find there are fair weather friends! While you have your boils, while you have your losses, they stay far, far away; but then after you begin to get well, and after the thing is working out all right, and after they see they won’t be poisoned if they come near you; and they begin to wonder, and get curious: “Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before”—then they began to come back—“ and did eat bread with him in his house: and they bemoaned him and comforted him.” Then they were comforting him! “Wasn’t it too bad what you what through? Oh, we were so sorry to hear about all your trouble, but it’s so nice that you’re almost over it now. Everything is coming along fine, isn’t it. Look, you’ve got all you things back. That’s really nice. We’re glad to come and comfort you.” Then they came and comforted him. He was already comforted! You’ll find that with friends, and brethren, and sisters, and acquaintances. Oh yes, after you’ve come out on top, then they’ll show up! Well, don’t be surprised.

But “every man also gave him a piece of money, and every one an earring of gold.” In other words, they came actually to begin to receive blessings. He was a server. He began to serve, to give blessings, and they began, everyone, to give him a piece of money, and earring, something of value. The returning cycle was begun because he served his fiends; because he served those who responded he was ready to pray for his friends, even though though they had made life so miserable for him while he was going through the valley: he was still ready to pray for his friends, if they would accept it. And so it is with a server; and serving truly, holding steady, we find that that same pattern begins to appear in relationship to us. And, “every man also gave him a piece of money, and every one [that is, every woman] an earring of gold.” They began to give in recognition of the service that he had rendered, and was rendering.

“So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. He had also seven sons and three daughters.” Now what is the significance here? We noted momentarily the symbolism in the numbers when we considered briefly the first part of the story of Job, but you remember, with respect to the five senses there was a limitation to two Planes of Being. Now, the positive and negative aspects of the five senses have been worked out so that there are ten times the hundred; in other words there are three ciphers, so that we have gotten connected up in understanding between heaven and earth. Perhaps that’s not enough to clarify it completely—but it is a portrayal of the fact that instead of living in the limited world of fallen man, heaven and earth have become one, and the consciousness, the perceptions have all been connected up as they were supposed to have been in the beginning. And so the LORD blessed the latter end of Job more than his beginning—and so shall it be for Job, the body of mankind. But there has to be a starting point for the manifestation of the Body of Job—and through these weeks and months we have shared together, I have been serving you and inviting you to be a member of the Body of Job on earth.

© emissaries of divine light

Transmutation With Respect To This Total Planet

Transmutation  With  Respect  To  This  Total  Planet

Martin Cecil  April 16, 1979  Assembly

Our concern has particularly related to the resurrection in a more specific and practical sense. As angels we have a part to play which has been defined as representing the Creator to the creation and the creation to the Creator, providing a connecting link. To bring it down to our most immediate field of responsibility, as angels we rightly represent God to the people and the people to God. In representing God to the people, we acknowledge the reality of our true stature as angels. It could be said that something large then is being represented to the people. However, when we represent the people to God it is just the reverse, isn't it? Here is something relatively small—as angels even. How large are angels in God? The vastness of God dwarfs the individual angel, of course. It could be asked as to how many angels there are in God. This is utilizing dimensional terms to try to pin something down, which is in fact ultimately undimensional. But I think you can see the point, that as individual angels we are very small relative to God. Representing the people to God, we are also representing something that is quite small to God. There are those for whom we have a certain responsibility, whom we represent directly to God. But this, individually speaking, is only quite a small proportion of the people; and even if we took the whole of mankind, that would be a rather minute representation to God, if we take into account whatever there may be present in the universe as a whole. So our stature is large relative to the people, and our stature is quite small relative to God.

As angels, we do not wish to behave in a brash manner. At the same time we should never deny our stature in our dealings and relationships with the people. It seems that very often emissaries have felt at a disadvantage somehow when working with people in the world. What is meant when it is indicated that one should be spiritual? In the human view this means innocuous, unimportant, unnecessary. The attitude of human nature is that it can get along very well without anything spiritual, except possibly as some sort of an adjunct to human nature. If spiritual things can be used to advantage in what human nature wants to do, well let's include spiritual things. But it is all self-centered, isn't it? As angels, we are certainly not at any disadvantage with respect to people. Our stature is vast relative to the stature of any particular human nature. And while this should not make us conceited—this is angelic nature—we certainly would not deny our authority or our ability to handle what needs to be handled as angels.

The Master never denied His own reality. Occasionally that seemed to get Him into hot water, but He was able to handle the hot water quite easily—no problem. As there is the greater emergence into expression of the angelic nature, we find ourselves at a considerable advantage in the world and in our dealings with people. We really know what it is that is going on, whereas human beings in the world have very little idea as to what is going on. They see things in a very restricted way. There is a very limited outlook and a great deal of uncertainty. Of course human nature puts on a good front occasionally, but let us not be fooled by that. As incarnate angels we are far more capable of handling what needs to be handled than anyone else is, no matter how much of an expert they may be. I'm not speaking particularly of some sort of technical expertise in which we might not be well‑versed. I am thinking of this more in terms of the handling of human nature, the handling of people. In all aspects of human nature function where people are concerned, we need to recognize that we ourselves have a far larger vision, a far greater understanding, than human nature people could possibly have. So we don't downgrade ourselves. Let's not put the day off, so that we have to be presented with some particular situation before we will admit that we really do know. Why not admit that we really do know right now?

The pressure of our representation of God to the people—which is what it is—is not particularly in question at the moment, at least not in a specific way in the external sense; but the opportunities will arise certainly in the days to come, where all of you will be handling people and situations in a manner that reveals your capacity to represent God. God isn't silly and God isn't stupid. God understands what the situation is. If we represent Him, that is true of us. We don't need to bog ourselves down in some vast cosmic view and say, “Well I don't understand that.” That's not the point. Why would it be necessary to understand that? The only thing that is necessary is to understand the field of our own responsibility which, much of the time, is seemingly quite small. But occasionally we find ourselves projected into a situation where there are other people who are presumably supposed to be experts, but we find out that they are not, that we know a lot more than they do. They have all the book-learning which we may not have, but we have the understanding—and it's not “Let it be by the hand of another,” but “Let it be by the Word of God.” And we are on hand to speak the Word of God.

Human beings have peculiar concepts about the Word of God—a sort of rolling thunder expression. But I don't think you have much acquaintance with the Word of God in that clothing; that only happens in movies, doesn't it, where a disembodied, echoing voice comes on the scene. That isn't really the way it works. That's fanciful imagination. Man was created with the voice mechanism so that the Word of God could be spoken on earth. And if the voice mechanism of man is not available to be used, the Word of God is not spoken on earth. But we are offering this mechanism for use, and so the Word of God can be spoken on earth because we are here and because we are handling these situations. And we don't have any concept that what we say must sound as though it was God speaking, because that would be pandering to human nature, wouldn't it? And it wouldn't go down very well with human nature either.

All that is necessary is to speak the words that are necessary and that are fitting in the situation as it arises, having an awareness that we are the ones to handle it. This doesn't mean either that we go barging in and pushing everybody else aside and say, “Well now I'm going to handle this!” We have no evidence that the Master ever did any such thing. He was quite discreet. However, when He found Himself in a situation, He did not deny His own reality. And He found Himself in a situation very often where the ball was tossed to Him. And we will find ourselves in such situations, partly because people want to test out, but partly also because there is an increasing awareness on the part of many that here is someone who could have the answer. So if the ball is tossed to us we handle it in whatever way may be fitting. We may hold onto the ball and provide what is necessary in a direct way. On the other hand it may be fitting sometimes to toss the ball back. The Master was very expert at this, so that those who were trying to put Him on the spot found themselves put on the spot.

What He said on such occasions has been clothed in a certain type of language, in the King James version of the Bible, which commonly we would not speak nowadays. That has tended to give a sort of aura which is deemed to characterize the words of God, as though we had to speak in Biblical language. No, we speak in the tongue that is now understood. We speak in tongues in this sense, so that those to whom we speak can understand us and can have the opportunity of receiving what it is we offer, without our engendering wrong reactions by what we say or how we say it. We learn to be very diplomatic on many occasions; we also learn to be very forthright on some occasions—whatever is fitting. And as we learn to offer what is spiritually fitting we are speaking the Word of God. This is the way by which what needs to be done on earth in our fields of responsibility may be done. We find that our stature is far greater than human nature stature.

Let us not ever try to inflate ourselves in human nature, because somebody is going to prick the balloon and then there is a sense of being shattered. On that basis one is always on the defensive. We are not on the defensive. We are just offering into every situation what is needed there. But our stature relative to human nature is great. We need to have a consciousness of this as our angelic nature emerges, begins to come forth. We are small before God, but we are large before people. I would stress the fact that being large before people doesn't mean that we stand up and beat our chests. It just means that we reveal that we are capable. We are capable of doing whatever it is that needs to be done. We don't thrust ourselves forward, but when we find the ball is in our hands we carry it, we do with it whatever is necessary. But there needs to be this sense of stature relative to human nature, so that you are never intimidated by human nature. You represent God to the people—and you couldn't do this without being large. So there comes a consciousness of stature. It is enhanced by reason of the fact that one does find out, in various situations, that it really is true, that one has the stature. And, for some at least, there may be a little amazement to find out that one was so much more capable than everybody else in the human nature field. This is not to say that we may not find that there are those in the human nature field still who at the same time have some sensing of the reality of angelic stature. These people you will find work with you. Sometimes it will seem that the most unlikely people are the ones who work with you. The ones you have fingered as being the ones are not the ones at all. You let it prove itself out while retaining your own integrity and your own stature, your own sense of angelic nature.

So there is this largeness in the representation of God in one's own experience but smallness in representing the people to God. There is always humility before God. This obviously is representing the right attitude of the people toward God: you are humble before God, you are very conscious of your insignificance in God. But the fact of insignificance in God, because God is so limitless, in no way denies your stature in the world. We have that stature, we are responsible for it. This is related to the upward view and the downward view. There is another way this is sometimes considered—the inward view and the outward view. Now we can see how this inward view, when people look in, there is a tendency for them to think that they are looking toward something rather small. And when we look out it's this vastness—we live in a big world, and that big world goes on and on and on in a vast universe. We think of the largeness therefore as being external and the smallness internal, which, from our previous considerations, you can see is just the reverse of the fact. The smallness is external, the largeness is internal.

Let's start with the smallness of the physical level of things. This is the smallest part of the whole. When looking into the universe, the physical substance in the universe fills a minute fraction of the total space. In other words the physical substance is the smallest aspect of the universe. Let us look at this little circle here as representing this planet, the earth, numbered 1. Relative to the total circle, the earth at the center is very small. We have seen that the substance of love in its pure essence fills and encompasses the whole dimensional world. At the moment we are looking at it from the standpoint of the planet earth; or we could look at it at the same time from the standpoint of our own physical bodies, represented by that little core numbered 1. The outermost circle represents the undifferentiated substance of love that is present everywhere from the circumference to the center. Every level illustrated by the circles that I have drawn is back of that first level. All of the levels therefore are present relative to that little circle at the center—that is the place where the substance is richest—all the levels are there. That is the only place where all the levels actually are. Each level permeates the level below it and extends beyond it, and this is illustrated here. So do not let us think of the seventh level, the substance of love, as merely being a little strip around here. It isn't—it's right from here to the center. It's all‑inclusive.

We have noted that the level of the womb, numbered 6, could be said—if we are considering the creative process—to be the residue which was of such a nature that it couldn't remain in the pure essence of the substance of love. In the creative process, fire is used as a symbol of what occurs. When a fire burns, ash remains; there is a residue remaining. As the fire burns in the pure substance of love, there is that which naturally falls into the next lower vibratory level, so that each subsequent level, as the fires burn, is the ash relative to the one higher, until we come finally down to the earth itself, which is the residue of everything that has happened in the creative process. We can see something moving, coming down from God in the creative process, but it isn't a one‑way street. There is the working of the creative fires and the residue which results therefrom. But when the whole thing has been done and these various layers of residue are there, is the creative process going to quit? What would be the point? You just have a lump of something. It doesn't work merely in one direction, even from the very start. There is what is represented by Jacob's ladder, something ascending and descending. It's all going on at the same time. There is a provision for ascension, so that the ash may not remain as ash.

We see something of this from the standpoint of the earth, the planet. Clearly there is a means here on the surface of the earth by which a transmutation is taking place. The mineral substance is being lifted up into what are considered to be animate forms of various sorts. There is an ascending process occurring. Substance is being lifted, the ash of the earth is being lifted into other configurations. As it is lifted the nature of the flesh of the earth, which was before seemingly an inanimate mineral, now becomes something else, much more resilient and flexible, and the forms into which it is lifted become progressively more complex. Here is some evidence, at the initial level of transmutation, of what may be called ascension, the means by which substance is being resurrected so that it need not remain ash. This cycle of ascension is going on and we have a responsibility in this area.

We have been considering the resurrection. The womb may be said to be the means by which life is born. The substance of love was first necessary if there was to be the substance of the womb. There is nothing else but love substance, all the way through—love substance but at different vibratory levels. And the substance of the womb is the heaven in relationship to the life that is to be born. We find at every level there is a heaven involved—a connection. You may remember that the second day of the creative cycle described in Genesis spoke of the firmament, the heaven, the connection between the waters above and the waters below, between the truth above and the truth below—the means by which what is below may be brought forth. The heaven at any level is rightly a state where there is a particular atmosphere and a particular enfoldment and a particular control, by which the creative process may continue. All that indicates the presence of what is called truth. So there is a heaven connecting the substance of love above with the substance of life below. There is one heaven.

We may also see that this total area is the Triune Heaven relative to this area here—what we have called the Triune Earth. What is above is spirit, present in the dimensional world, and the fourth, the level of the heart, represents the connection, the heaven, between what is above and what is below. What is below is the Triune Earth—we could look at them as spheres, which gives them another dimension, one inside the other. The visible earth is at the center. Insofar as physical vision is concerned, that is the only one that is visible. All the others are invisible. And if we were looking at the planet earth we might recognize the fact that it is much larger than the physical ash at the center. It could extend out to about the orbit of the moon. The human view of things, which is based in involvement with externals, always emphasizes the lowest level, so that the earth, the planet, is thought of as being the thing—but it's only one seventh of the thing. I'm not saying that all the various concentric spheres are regularly the same amount bigger than the one inside. This is merely a diagram of something. But here is a whole. The waters above connected with the waters below by the sphere represented by form, which relates to the substance of the heart—the pure heart, if the creation is as it should be, the pure heart which is the window through which what is above can shine into what is below and therefore be present relative to what is below. It all is there back of what is below—it all permeates what is below. But if the fourth sphere is dense, cloudy, then the larger spheres are not known relative to the smaller spheres in the middle, relative to the earth and to human nature. So the concern is that this veil should be dissolved, the clouds should be dissolved, so that it all may be known as One. The smallest part of it is the earth. The smallest of us is our physical bodies. There is much greater stature than that. Now we see the earth as quite a large planet in fact, relative to the physical earth—much larger than the physical earth. However even if it is as large as the orbit of the moon in fact, that is very small still relative to the size of the solar system. So here we begin to see the symbol of largeness in one direction and smallness in the other direction.

Now this heaven, which includes the realms of what we call spirit in the dimensional world—seven, six and five—is the cool place, where there is a temperate atmosphere. It's a comfortable place for angels to dwell. And it is a place of control—this is the kingdom. As the connecting sphere becomes a window through which the nature and quality of heaven may shine, it emerges into the three lowest spheres as the fire of transmutation. In other words, the hot place is the Triune Earth. Here is where the fire is burning in order to transmute the substance, beginning with the physical substance of the earth, into substance of a higher vibratory level. Here is the returning aspect of the cycle—ascension, something moving up. There is the process of transmutation at work in the earth. This is the primary level of where the transmutation is occurring, so that there may be a movement upward, not as though the earth was going someplace—that might not be the concept with respect to the earth but it has been in Christianity. The physical earth is supposed to pop up out of the graves and go to heaven someplace.

But there is no movement in fact in this fashion. It is a transmutation of the substance exactly where it is, not someplace else. And what is occurring may be said to refine—a refiner's fire by which the substance is refined and changes its nature. We can see this in a very elementary way: the changing of the nature of the mineral earth as it is lifted into the bodies of living forms, whether vegetable or animal or whatever. The substance of the flesh of your body is different to a model of your body made in marble. The flesh of your body and all its various parts are composed of entirely different substance—it's a different quality, a different nature. So there has been that much transmutation in the experience of your own physical body from the mineral level—something has been happening. It is assumed that it is in the nature of a circle: the substance is just lifted up into your physical body, it stays there for a while, and then bang, it collapses down into the mineral kingdom again. This is not exactly the way it works now, in fact, but it certainly is not the way it was designed to work in the original creation—it isn't a circle. There is a continuing movement upward, and whatever has been sufficiently refined to move to the higher level moves to the higher level. And what is not capable of moving to the higher level drops down to the lower level, so that it may be acted upon again by the creative fires in the refining process, and gradually it is lifted up. There is less and less left in the way of ash and more and more moving in the ascending spiral.

There is a transmutation occurring with respect to this total planet, not just with respect to the earth aspect of it, which is the very smallest aspect. There is something happening with respect to this total planet—a movement upward; an ascending cycle is at work. But since man left his position it has been a very slow and limited process. Everything has been at a standstill virtually. It is not working the way it should—only partially so—and very little has occurred since man fell of the true creative process. It couldn't, because there was no man in place to let it happen. This outlines something which is incapable of being encompassed by the human mind; but it is something that is happening, whatever words may be used to describe the process, of which it is necessary to become increasingly aware. Here is something actually occurring with which we are associated. If we tend to sort of blot it out of our experience with the idea that mentally speaking we can't grasp it, then we certainly can't participate in a way that is going to be of any value in the process itself, for which we carry a very definite responsibility.

As angels we carry that responsibility, and we are here to let that responsibility be fulfilled. As we move together these things naturally will clarify themselves to the extent that we are willing to let it be so, willing to let the Word of God be spoken in our own individual and collective experience. There is the ascending cycle at work, even though it isn't working the way it should work. It is limited and restricted, and a lot more is descending than needs to descend in the true state.

© emissaries of divine light