The Real Truth of Life on Earth and what it Means to Mortals
I am here, Jesus;
I desire to write on the subject of: 'The real truth of the life on earth and what it means to mortals.'
When men come to the knowledge that they are children of the Father and under His care and protection, they will see that they must lead such lives as will fit them to become in union with the Father and be able to partake of His love, which makes them, as it were, a part of Himself. I mean that there is in all men the potentiality of becoming a part of the divine essence. But in order for them to partake of this Divinity, they must let the love of the Father in its highest nature enter into their souls and make them at-One with Him.
No mere love, that they had bestowed upon them as creatures of the Father's handiwork will enable them to attain to this exalted condition. The natural love of itself is not sufficient, because when that love was bestowed upon them it was merely intended to enable them to live in a good and harmonious way with their fellow men. It was not the real love that formed a part of the divine nature of the Father, and was not intended to make men a part of that nature. So in order for men to receive this higher love, they must do the will of the Father while on earth, for after they become spirits they will have a more difficult work in receiving the wonderful inflowing of this divine love.
The earth is the great plane of probation, and the development of the souls of men depends upon their correct living in accordance with those principles which the Father has established, as the means whereby they may receive this condition of love which alone can make them at-One with Him.
Merely good deeds are not sufficient. Back of all deeds must be the soul's development, which results only from the possession of this love. I do not mean by this that deeds do not form a part of this development, for they do, but deeds without the possession of this love will never make a man the possessor of the one thing needful to ensure his entrance into the heavenly kingdom.
Men must love one another, and must of course, 'do unto each other as they would be done by.' If this rule of conduct were observed, men would be much happier on earth even if they do not possess the divine love that I speak of. No man can of himself become filled with this love, for in only one way will it come into his soul, and that is by prayer to the Father for its inflowing, and faith that He will give it to him who asks earnestly and humbly.
I know that some men think that prayer is nothing more than an appeal to their own better selves, but I tell you that this is a wrong belief, and when they realize the truth that prayer ascends to the Father and is heard by Him and answered, they will understand the great mission and benefit of prayer.
Let men live the most exemplary lives and yet they will not necessarily become partners of this great love and have the qualities that are necessary to enable them to receive the great gift of unison with the Father. I urge all men to live a good moral life because it has its own reward in the spirit world and makes them happier as spirit beings in a condition of mere natural love, and will fit them for a life in the spirit world which will bring to them happiness, but not the happiness of those who fit themselves for greater happiness in the kingdom of heaven or celestial kingdom.
I will not discourage men from seeking the life of a moralist, or of one who tries to follow the truths of conduct which the golden rule imposes, but on the contrary, emphasize the necessity for such a life.
A good man approaches nearest the image of the Father than any other being can possibly attain to, and his reward in the future life will be that which comes only from living the life of such a man. So I say, the more a man lives in accordance with these moral precepts, the nearer he will approach the image in which he was created.
But why should men be satisfied with the image when the real substance may be theirs by obeying the invitation of the Father? The image may satisfy some who are content with small things, but the aspiring soul wants the real substance which the Father offers freely to those who will accept His invitation.
No man can really live a good moral life unless he has as his guide the love that I have mentioned. I do not believe that any man who knows the difference between the image and the substance will be satisfied with the former, for if so he is rejecting the greatest happiness that even the Father can bestow upon him.
So let not men be content with trying to live good moral lives but seek with all their hearts the love that makes them truly angels of God, and such angels as, by reason of the Divinity which such love brings to them, can feel and realize the certainty that they are immortal.
Immortality is only of God, and anything less than God or His divine essence which makes the creature a part of that Divinity is not immortal.
Adam and Eve, or whom they typify, were mortals free from sin and obedient to the Father and thought that they were immortal, but when the temptation came and they yielded, they realized to their great sorrow that they were not immortal. And so will every spirit of mortal be in the future life where the divine love of the Father has not become a part of its existence.
Life on earth is an important part of the great eternity of living, and men should realize this to its fullest meaning and not think the earth a mere stopping place where the spirit is enfolded in flesh only for the pleasures and gratification of its carnal appetites. This earth life is a fleeting shadow of the spirit life, but an important shadow to the happiness which man may enjoy in the future. It is the most important period of man's whole existence, and the way that such life is lived may determine the whole future life of a man. I don't mean that there is no redemption beyond the grave, for the mercy of the Father continues into the spirit life, but when man fails to accept this mercy, I mean the way in which he may become a divine child of the Father while in the earth life, he may never accept it in the spirit life.
So many spirits are contented to remain in the happiness of their natural love and refuse to be convinced that there is a greater love and happiness awaiting them in the Father's kingdom which may be theirs if they will only believe and seek. This I say from my knowledge of the real condition of spirits in the spirit world, and the difficulty which the redeemed spirits have found in their endeavors, to convince these spirits who are enjoying the happiness of their natural love that there is a happier and better sphere in which they may live, if they will seek for the divine love of the Father.
As I said when on earth, “Strait is the gate and narrow is the way which leads to life eternal, and few there be who enter therein.”
And this saying applies to the spirit world as well as to the material world.
So let me urge upon all men to seek the strait and narrow way, for only by it can men come to the full enjoyment of what the Father has provided for them.
I will now stop, but in closing will say with all the love and knowledge which I possess: Let men seek this great divine love, and in faith they will find it and forever be One with the immortal Father as He is immortal, and happy beyond all conception. So I will say with all my love and blessings, and the blessings of the Father, 'Seek and ye shall find.' Good night.
Your loving brother and friend, Jesus
I am here, Jesus;
I come to-night to tell you that you are in a very much better condition than you have been for sometime, and your rapport with us is so very much greater, that I feel that I should write you a message upon an important subject which is vital to the salvation of man from the sins and errors of his life on earth, and I will write a portion of what I desire to write.
Well, I will first say that there are so many men and women on the earth, who believe, or assert that they believe, that through their own efforts they can develop those soul qualities which are necessary to bring them in accord with the Soul of the Father, that I find that the task of convincing these persons of the errors of their beliefs, or assumption of beliefs, will be a very great one; and this task will not be confined to those who have given real and deep study to the mysteries of life, both on earth and thereafter, but also to a much greater number who have a kind of smattering of this supposed knowledge, which the wiser or more learned publish to the world as a result of their investigations. ....
I have not written you for sometime and I would like to say only a few words, and these are, that never in all the battles with the Amalakites, did God help me or bring to me victory, as is set forth in the Old Testament, although some of the prophets, like Samuel, at the time might have thought, yet as I now know, it was not true. God was not the partial and particular patron of the Jews, and to Him it was just as sinful for the Jews to commit murder and the other horrible crimes that are mentioned in the Book, in connection with my life as King, as it would have been for the Pagans to have done the same thing.
God is not the God of any race, but He is the God of every individual child who comes to Him in true supplication and prayer, seeking His love and help in his spiritual nature. God will respond and the individual surely will be helped. But should that individual come to Him, seeking power and assistance to murder his fellow man, no matter how great an enemy he might be, God would not help him or approve of his desires, and this being so, you can readily see that He would not help any nation to commit such acts and gain the victory.
And I want to tell you here, that God is not a God of nations, but of individuals only, and only as the individuals that compose the nations, can He be said to be a God of nations. He wants not the praise of men or of nations because of victory that they might acquire through bloodshed and cruelties ascribed to His help, but he wants the praise of men only because their souls may have been awakened to His love, and have acquired victory over sin and evil.
Nations rise and fall and disappear from the face of the earth, but the individuals who compose these nations never die, even though the physical bodies die, and God is a God only of those things that never die, and He is interested in having the individual become victor over sin and the appetites of the flesh.
Of course, the individuals make the nation and give it its character and qualities, and hence the nation will become sinful and cruel as the individuals that compose it become sinful and cruel. He does not deal with nations as such, but only with the small, but important, units that make the nation. Hence, for a nation to say that God is our God, or that God will help us to victory over our enemies, is all wrong. When the individual gains the victory over his greatest enemy, himself, then he can claim that God is his God and give Him the praise, and when all the individuals of a nation have gained that victory then that nation can proclaim that God is its God and render to Him praise for the victory. But only in such event is any nation justified in saying, "God is our God."
And here let me say, that no Christian nation so called, has yet, as individuals, attained to that condition of righteousness and victory over sin, that it can claim to be God's chosen nation.
And so I say, that I, Saul the King, before my alleged fall from the grace of God, was no more helped by God, than I was after that supposed event, for the reason that while outwardly I may have appeared to seek God's directions and listened to the advice of His prophets, yet inwardly, I was no more in accord with Him or reconciled to Him than I was after the momentous event.
God never helped the Jews, as a nation, to any greater extent than He did any other nation, for they as individuals were no more in attunement with Him than were many individuals of what were called the Pagan nations.
When I went to Samuel in my despair, as the Bible portrays, and felt the burden of the sins of my life, I became nearer to God than I had ever been before, and He was more my God than ever, though I did not realize it.
I merely write this to show men, that they must not believe and rely on the statement that, because I was said to have observed God's will and obeyed His commands before the time, that I realized defeat was certain to be mine, that God was any more my God then, directing and assisting me to overcome my enemies than he was after that event.
I have written enough and will now stop.
So with all my love, and the assurance that God is a God of the individual and not of the nation, I will say good night.
Your brother in Christ, SAUL.
"Verily, Verily, I Say unto You, He That Believeth on Me, the Works That I Do Shall He Do Also; and Greater Work than These Shall He Do Because I Go unto My Father." "If Ye Shall Ask Anything in My Name, I Will Do It."
I am here, Jesus;
I have been with you a great deal today, and know just what have been the workings of your mind, and tried to influence you as to some of your thoughts. I was with you at church in the morning and heard the minister's sermon, and saw that he did not rightly comprehend the meaning of the words of the texts: "Verily, verily, I say unto you, he that believeth on me, the works that I do shall he do also; and greater works than these shall he do because I go unto my Father." and "If ye shall ask anything in my name, I will do it."
His explanation of what was meant by "greater works than I do" was not in accord with what I meant, or with the meaning that I intended to convey; for when I referred to "works," I meant those works which the world considered as miracles. I intended to assure my disciples that they would have power to do similar works, or perform similar miracles, to a greater extent than I had performed them. "Greater" referred to quantity and not to quality.
But this power, or the successful exercise of it, was not dependent upon belief in my name, but upon their faith in the power of the Father, and in the fact that He would confer upon them that power. There was no virtue in my name, or in me as the individual, Jesus; but all virtue rested in the faith that they might have in the Father. I never performed any of the so-called "miracles" of my own self, but they were all performed by the Father working through me. And just as He worked through me, He would also work through my disciples who should acquire the necessary faith.
As I have told you before, all acts that are apparently miracles are controlled by law, just as those things which you call the workings of nature are controlled by law. And when sufficient faith is acquired, there comes to its possessor a knowledge of these laws. It may not be, as you would say, a knowledge or consciousness that is perceptible to the ordinary senses of man, but it is perceptible to that inner sense, which is the one that enables men to comprehend the things of the spirit. And having this knowledge of the inner sense, men may so control these laws that they will work those effects which seem to be contrary to the accustomed workings of the laws of nature.
Until my disciples had acquired this faith that brought this knowledge to their inner sense, they could perform no miracle and do no work or phenomenon that other men could not do.
The Bible expression that belief in my name is sufficient to cause the workings of miracles is all wrong, and I never said that such belief was what was required. Neither did I say that whatsoever should be asked of the Father in my name would be given to men.
I was not a part of the so-called "godhead" and I had not, of myself, any power; and neither did my name have any miraculous influence with the Father. I was a man as other men are men, only I had become filled with the Divine Love of the Father, which made me at-one with Him. And consequently I had that knowledge of His Love and laws that enabled me to bring into operation those laws that would cause the desired effects to appear as realities. But belief in my name caused no working of these laws, and brought no response of the Father to any supplications.
Prayer must be made to the Father in the name of Truth, and to His Love and Mercy. Every individual is dear to Him, and He is ready to bestow this Love upon everyone who asks in faith and pure desire. And in response to the earnest prayer will come Love; and with It, knowledge of things spiritual; and with this, power that may be used for the good of mankind.
My name is not a mediator between God and man, and neither is belief in me, Jesus, a means to reach the responsive Soul of the Father. If men will understand my teachings of Truth, and when they ask in my name, mean that they ask in the name of these Truths, then such asking will have its results. But so few men have such intention, or understanding, when they pray to the Father in my name.
Only a knowledge of the truth of the Plan for men's salvation will enable them to seek in the right Way to obtain the Gift of the Father. And when I say "knowledge of the truth of the Plan," I do not mean that men shall understand all the minutiae of this Plan, or how one element or part of it may operate upon another, and what results may flow therefrom. But that knowledge must be sufficient to show to man, in the beginning, that the Father is a God of Love, and that this Love may be obtained by man through earnest prayer for Its bestowal. This is all that is necessary; for the response that will follow will cause the New Birth, which, when experienced by a man, will place him in that unison with the Father that will lead to a knowledge of the other Truths that form a part of the Plan of salvation.
There is nothing else that will bring about this knowledge of that inner sense of which I write. A knowledge of the mind, except in conjunction with this inner knowledge, can never bring about this necessary at-onement with the Father. It often exists that a man will have this inner knowledge, and at the same time, have a knowledge of the mind which is wholly at variance with the Truths of the Plan for his salvation. And the mind of man, being a thing of wonderful power, can for a time retard the growth of the knowledge of the inner sense, or as I will say, the soul sense; but only for a time. For at some time, the soul sense will progress to that knowledge of the Truth whereby the erroneous mind knowledge will entirely disappear, and man will possess only the Truth.
Of this erroneous mind knowledge, or perhaps rather, conviction, is the belief that supplications made in my name will bring about the realization of the desires of the supplicant; also that in my blood, or in the "power" of the cross, or in my alleged vicarious atonement, the salvation of men can be obtained.
If any name must be used in man's supplication, then use only the Name of the Father; for His is a Name high over all, and the only Name in heaven or earth that can bring salvation to man and at-onement with His Being.
And what I have said applies to many other declarations contained in the Bible, such as, "He that believeth on the Lord Jesus Christ shall be saved"; "There is no other name under heaven whereby men can be saved;" etc. This is the enunciation of a false doctrine, and misleading to the great majority of mankind, for they accept the declarations as literally true. Of course, if it be interpreted as meaning that he that believeth on the Truths that I teach, then the objection is not so great. But even then, the declarations do not go far enough. For men may believe in these Truths, and that belief may be a mere mental one, acquiesced in merely by the mind's faculties, without any exercise at all of the soul sense.
If to all these declarations shall be added the vital truth: "Except a man be born again, he cannot enter into the kingdom of heaven," and to this mental belief shall be added the soul's faith, then the doctrines will be truly stated, and men will understand what is necessary for salvation.
Belief and faith are not the same; one is of the mind, the other of the soul. One can and does change as phenomena and apparent facts change; the other, when truly possessed, never changes. For faith possessed by a soul causes all the longings and aspirations of that soul to become things of real existence; which, like the house that is built upon the solid rock, can never be shaken or destroyed.
I write thus tonight to show that the preacher did not explain the true meaning of the text in his sermon, and he did not comprehend the Truths that were intended to be conveyed, of which the text was susceptible (the text did not set forth my expressions, or in its literal interpretation, declare the Truth).
I will not write more now, except to say that I love you with a great love, and that I pray to the Father to bless you.
Believe in the Father, and trust me; for you will not be disappointed. And pray that this Divine Love of the Father shall come into your soul, so that you shall know that you are an accepted son of the Father. Keep up your courage, and have faith that whatsoever things you shall ask the Father in the name of His Love and Truth shall be given to you.
I am with you in all my love and care, and you will not be forsaken. So my dear brother, rest assured that I am
Your brother and friend, Jesus