Vol. 26 No. 32a - The Beloved Messenger - August 7, 1983
The Glorification
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These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy Word. Now they have known that all things whatsoever thou hast given me are of thee. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. I have given them thy Word; and the world hath hated them because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the Evil One. They are not of the world, even as I am not of the world. Sanctify them through thy Truth: thy Word is Truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the Truth. Neither pray I for these alone, but for them also which shall believe on me through their Word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name—I AM THAT I AM—and will declare it: that the love wherewith thou hast loved me may be in them, and I in them. |
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John 17
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Beloved Jesus’ prayer of consecration of his own teaches us much about the geometry of being. We find a yearning in his soul for the recognition that he is sent from God—not only that his own recognize that he is sent from God, but that the world recognize it.
Why should Jesus desire this? Because the possibility of the descent of the Son in one Son of man, Jesus, is the open door for the descent of that same Son, that same Christ, in those who reach that point of meeting him midpoint, as they say, ‘in the air’, in the rapture—which means at the point of the Mind of Christ converging.
Where the soul reaches up for the Mind of Christ—there, at that point, the Great Mediator descends. And so God and man meet at the point of the One Sent, your own beloved Christ Self. You must rise to find him; and he does descend, because God the Father, the Mighty I AM Presence, has sent him.
The Son, dependent upon the Father, calls for the glorification, which is simply the increase of light, making the light visible, radiating the light, that the glorification of God within the Son might be that very proof that he comes from God.
Jesus knows that he cannot glorify God himself except the Son in him be glorified. And so he says in the intimate love of the Son for the Father, “Father, the hour is come”—a gentle reminder and an acceptance. I accept this, my hour for the glorification, knowing full well it shall be an offense to the world even as it is a comfort to my own.
“Glorify thy Son, that thy Son also may glorify thee.” The divine interchange, the interdependence, the mutual love, the certainty that one begets the other.
“This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” He desires every living soul who is of God to understand that eternal life can only be through your Mighty I AM Presence, through the eternal God and the Son whom he has sent. This is a scientific statement of being: of your eternal life, of the covenant, and of the great chart of your Divine Self which he taught.
Jesus gives a report to the Father: “I have glorified thee on the earth”—through the works, through the teaching, through the miracles, through the healings, through the love and compassion, through interaction and, most of all, through the very presence and being of I AM WHO I AM. I have glorified thee in my soul, “I have finished the work which thou gavest me to do.”
As you know, this prayer of consecration is one that you within your soul must also speak. You must deliver it to the Almighty and you must study its parts and say: When I have finished my course on earth, will I be prepared to recite this prayer of my Christ Self unto the Father? Will I be able to say, “I have finished the work which thou gavest me to do”?
Therefore, let us make God’s work on earth our own and see that we do finish it. And if we have other projects we would like to do, I’m sure they will be received as an acceptable offering. But we must first be certain that God’s work is finished and then add to it those special efforts we like to make, always realizing that the Work moves on and we must follow it.
The work is the Holy Spirit. We must run after it. It is our leader, and it is the ongoing work of the ages.
Thus, “Father, glorify thou me with thine own self with the glory which I had with thee before the world was.” It is truly the purest Christ speaking in the very temple of your being—and the soul caught up, like a drop of crystal in that Christ, remembering the continuing glory of the Son of God.
Jesus was very concerned that all that had been sent to him were cared for and had received the opportunity to go Home free.
“I have manifested thy name unto the men which thou gavest me out of the world.” I have manifested thy name. Fortunately, we have this statement repeated twice in this prayer. But we do not find in the Gospels Jesus’ teaching on the name of God or that he taught it. We do not find the teaching on the chart of the Mighty I AM Presence or the emphasis on Moses and the appearance of the I AM THAT I AM—the understanding of this sacred name that comes out of the East whereby in the repetition of that name, the mantra, the prayer, or the dynamic decree gains the momentum of the sacred fire of the Godhead.
Yet Jesus recites to the Father, “I have manifested thy name.” Manifesting the name is precisely the office of Christ. And this is why he is called Lord. The word Lord in four letters is the abbreviation for the YHVH, or I AM THAT I AM. He manifested the name I AM THAT I AM, and the name is equivalent to the Mighty I AM Presence. The Presence and the name are the same. Thus he embodied the I AM Presence. He was and is the incarnation of the Word who is God.
And this Word—I AM THAT I AM—was in the beginning with God and without that sacred name was not anything made that was made. As the embodiment of the I AM, Jesus the Son of man, the Light of our hearts, was also the One Sent from the Sun Center of God, the ‘Son of God’ who would return to the Source as the Wayshower of the course of our divinity. Thus, we call him Lord and Master.
Manifesting the sacred name, Jesus showed us all what is the meaning of the walk with God. This is our great friend Jesus, talking with the two on the road to Emmaus, talking to each one of us about that eternal walk through the manifestation of the name of God.
Djwal Kul will teach you in the Intermediate Studies of the Human Aura about the name I AM THAT I AM emblazoned within the heart, superimposed upon the interlaced triangles of the ascending soul and the descending Light.
The convergence of the light of the I AM Presence and the soul in the heart results in the Christ incarnate. And this is what Jesus has done. He has not only taught us the name and its power but he has become it in manifestation, for there is no power so great as the power of example.
“I have manifested thy name...” to whom? To the men which thou gavest me out of the world—not to everyone, but those which thou hast sent to me.
“Thine they were, and thou gavest them me; and they have kept thy Word.” It is a report card for the disciples. They have kept thy Word. They have kept it in their hearts. It is a successful mission, Lord. I can take my leave of this plane, for the Work is finished and it will live.
“I have given them the words which thou gavest me; they have received them, and they have known that I came out of thee; they have believed that thou didst send me.” These are necessary steps in the transformation of consciousness from the Saviour in Pisces—the Avatara who is the Christ for us all, bearing our sins and healing our souls so that we, too, may become a fitting chalice for the Word—to the individual Light-bearer of Aquarius—soul upon soul.
Now we come to the point of realization that our own Grail chalice can contain the Light of Christ and that God will send the Light in fulfillment of Jeremiah’s prophecy, and The Lord Our Righteousness, the Lord our beloved Christ Self, will manifest in the temple of being. <1> It is so because the Saviour of our souls has gone before us to carry our burden of karma until we could bear his burden of Light—his Word, his I AM THAT I AM.
This is the knowledge he came to seal. And if it were not sealed, he could not take his leave and his mission would be in vain. And all of the steps we celebrate—the Last Supper, the crucifixion, the resurrection, and the ascension—these would not be understood. The disciples would not be capable of duplicating these steps if they had not also received the teaching whereby the seeming miracle is explained as the natural order of the Spiritual Man.
Jesus, then, makes his very important distinction that he makes in several other places: an evolution of the world and an evolution of God. He declares, “I am from above,” but when speaking to the Pharisees, he says, “You are from beneath, you are of this world. I am not of this world.” <2>
Now he makes the distinction again, which should make us pause and become curious about the vast knowledge that is behind these words and this prayer. It is the teaching of our father Enoch:
“I pray for them”—the ones thou gavest me—“I pray not for the world, but for them which thou hast given me; for they are Thine.” The logical conclusion is that they who are of the world are not thine. Because they are not thine, I do not pray for them—I pray for them which thou hast given me.
“And all mine are thine, and thine are mine.” All who are of the Christ belong to the Father because the Christ has come from the Father; and all that are of the Father belong to the Christ.
This prayer reveals that there is a seed of Christ, a spiritual generation of sons of God like Jesus, whom Jesus came to restore to their divine sonship as joint-heirs with him of the Light and Person of the Son of God. By taking his disciples through the initiatory steps of servant (chela), friend, and brother, he reveals the Father’s desire to receive them also unto himself as equal heirs of the promise—in Jesus’ name and by the path of his Sacred Heart.
This prayer also affirms the absolute inseparability of the Father and the Son, of Maitreya and Jesus, of the Master/disciple or Guru/chela relationship. Why is it necessary to affirm this in prayer? Because it is the greatest of all loves. It is the binding power of the universe. His prayer is a celebration of each love relationship we share—with Jesus, with the Father, with each other—each one through Christ, the Word, the nucleus of Life.
And therefore, those who are not the Father’s seed, who are of the world, whose evolution is ‘from beneath’, who are not of this love, not of this light or order, continue to attempt to pry and to separate (by a crowbar if they could) the Father and the Son, to create division in the very spiritual center of Life, in the very seat of the Godhead, to tempt the son against the Father; and also to take these little ones, the children of the Light who are evolving through the heart flame of Jesus toward their own Christhood, from the Father and the Son.
So this entire prayer is one of the reinforcement of the union of Divine Selfhood. It is a reinforcement of the oneness of individuality. The integrated personality in God cannot be divided, cannot be conquered—neither in its members, in the four lower bodies, nor in mind and soul and heart, nor in the chakras.
You look at the world today. Before the soul has succeeded in uniting with the higher power of its reality, the forces come with drugs, with points of division, with schism in the psyche to divide one’s members so that wholeness is gone and one no longer has the chalice to receive the wholeness of the Father and the Son.
Since the days of Stalin and beyond, the attempt to destroy the minds of light-bearers in the Soviet Union in psychiatric wards has been well documented. It is the determination to create a division chemically, by operation, by any means, even by brainwashing, to prevent this union, this victory, this oneness, this eternal life.
This is what we are about. Jesus offers a prayer of immense protection for the Mystical Body of God. And he understands the office that he has borne in the world to be the fulcrum of that unity, the fulcrum of the oneness of the whole. And Christ in you is the same hope of the same glory <3> here and now, because Jesus is resurrected and ascended.
Jesus says, “Now I am no more in the world, but these are in the world, and I come to thee.” Therefore, he is very concerned that as he withdraws the full mastery of his Christhood to the ascended-master octave, these who are called the disciples in the world will be protected—protected until they, too, may manifest that same Christhood.
“Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.” The greatest concern of the ascending Son of God is that those who are left to follow will be protected until they themselves manifest the oneness of the Father through the Son—as above, so below.
The prayer says, “keep through thine own name.” What the prayer means is: Holy Father, keep through thine own Mighty I AM Presence with them those whom thou hast given me, that they may be one in that Mighty I AM Presence, as we are.
Thus, Jesus understood the manifestation of God through the I AM Presence—the Word. He understood the one universal God and His individualization for each one, and he taught it again and again. And yet, we must search to find it. But when we find it in Scripture, we find that it is very plain. The key is given by the Holy Spirit, and only by the Holy Spirit do we know that this is what these lines convey.
“While I was with them in the world, I kept them in thy name.” I kept them in thy name: I kept them through the Mighty I AM Presence in me, which I AM. “Those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.”
Jesus said, “As long as I AM in the world, I AM the Light of the world” (while the I AM Presence is incarnate in me and I AM in embodiment, I anchor the Light of God for the world), <4> showing the necessity for the Son of God to be incarnate in the world in order to be the Light of that world. He then said to his disciples who must follow in his footsteps: “Ye are the Light of the world.” <5>
Therefore, while we are his disciples in the world tied to his heart flame by our loving obedience to Father and Son, we are the anchor point (through the Holy Christ Self and the threefold flame) of the Mighty I AM Presence of ourselves and of all people. And through that Light—and not through our own private name, not through our own famous name, but through the name I AM THAT I AM—we keep the flame of Jesus Christ and the Divine Presence for the children of God everywhere.
“Now I come to thee; and these things I speak in the world, that they might have my joy”—my joy is my Christhood—“that they might have my joy fulfilled in themselves.” It’s like Beethoven when he wrote the “Ode to Joy”: It was an ode to freedom, but he dare not use the word freedom; and therefore he used the word joy because the word freedom was a political offense. And the word Christ is also an offense.
The joy of Christ is Christhood. The joy of Jesus is the Son of God with him, even as the light of Jesus (the same joy) is that same oneness. And his determination is that this joy, this freedom, this Christ be fulfilled in his disciples—you and me today. Let no man take thy crown of joy!
He wanted us to have everything he had. He taught us, he left the record, he sealed it in the hearts of the disciples. But even this would not be enough. And therefore, he secured the promise of the Holy Spirit that that Holy Spirit would come and bring to our remembrance all these things which he taught us. <6> When no one else would tell us, when we could not find it anywhere written, the Holy Spirit—in the Person of the Messenger, the Ascended Masters, the Holy Christ Self—would come with the comfort of the path of enlightenment. And here it is, sealed in the prayer of the Son of God.
“I have given them thy Word...” I have given them the I AM THAT I AM, I have given them the Word which was with us in the beginning “...and the world hath hated them.”
The moment Christ gives to you the Word, the Word that is the key to your God-identity, you will encounter world hatred. “The world hath hated them because they are not of the world, even as I AM not [the I AM in me is not] of the world.” The moment you have the Word of God within you, you are no longer of this world and the world is agitated, the waters are troubled, and hatred is the chemical reaction of darkness upon contact with the Light.
It is an impersonal force, and we must see to it that that impersonal force has no effect upon our love, our life, our be-attitude—the beauty and the joy, and our own personality in God. Let us never be moved or altered in any way by any form of reaction to the Light: for the Light is truly Love that can only fulfill itself.
Jesus, therefore, did not pray that we should be taken out of the world. This is very interesting. He would not violate cosmic law in his prayer. “I pray not that thou shouldest take them out of the world,” Father, because I know that it is your desire that they should be in the world; therefore I pray “that thou shouldest keep them from the Evil One.”
Meditation on the heart of God teaches us that for which we ought to pray—that which is lawful because it keeps the will of God.
And then we find the ingenuity of Moses, of Elijah and Elisha and all of the prophets, and Jesus and John to offer those prayers which would bring forth from God intercession, exacting from him mercy, compassion, and care, but never crossing the line of the Law itself.
“Keep them from the Evil One.” Again he says it. He repeats it again and again that we will not forget the several types of evolutions among whom we move.
“They are not of the world, even as I am not of the world. Sanctify them through thy Truth: thy Word”—the Mighty I AM Presence personified in the Christ Self—“is Truth.”
Now Jesus told the Pharisees and Sadducees that he was not of this world but that they were of this world (“I am from above, you are from beneath”). He spoke of himself only; now he makes clear that there is a group of people who are his own who have the seed of Christ, who have the ability to receive the Word of God and the I AM Presence, and that they are not of this world either.
Therefore he dismisses the theory that he is exclusive, the only Son of God who descended from heaven. He enjoys no exclusivity of this concept. This is a denial that there is only one Son of God, if you choose to so read it.
Of course, if your theology tells you there is only one Son of God, you will not choose to read it in this manner. Yet it is very clear to us by his Spirit that there is a body of God upon earth who are not of this world. And that basic truth tells us that we also have a guarantee of the divine opportunity, because Jesus says that only that which descends from God can ascend to God. Only if you came out of God, out of heaven, in the first place, can you return to that heaven. <7>
So when he says that these are mine—“and mine are thine, and thine are mine”—and when he says, “they are not of this world,” it is the logical conclusion of the Logos who is speaking that all of these came from God and, because they now know the name of their Mighty I AM Presence, because he has transferred to us the Word, they have the keys, they have the tools to return to heaven even as Jesus is returning to heaven.
He left all teaching. It was left in the care of the Essene community. It was left in the Himalayas. It was left on tablets and scrolls and in the hearts of his own. It was written in akasha and in our inward parts. It was stamped upon our souls as the signet of the Son of God.
The teachings of our father Enoch were central to our brother Jesus’ teaching on the origin of evil and the Evil One; and that warning had to be given, for no one can ascend to God without the confrontation with the Evil One in the form of the Watchers and their seed and the Nephilim gods. <8> This is why the apostle Jude, who was very close to Jesus, devoted his entire epistle to the teachings of Enoch and an understanding of the psychology of the seed of the wicked.
Jesus presented to us, therefore, a diagram of absolute Christ Truth of our individual identity, a knowledge of our preexistence in Christ and in the Word; and he gave to us on the other hand the knowledge of absolute Evil—its origin, the nature of its incarnation, and the nature of its psychology. We must know both paths to make the right choice, and he knew we must exercise that choice on our own after his ascension.
“As thou hast sent me into the world, even so have I also sent them into the world.” In other words, he has delivered to us the same path—not compromised, not watered down, not diluted, not made simpler for more simple minds. Jesus has sent us into the world to experience all of its unreality and its Reality.
And in the day when we become surfeited and tired of that old unreality, we embrace the Real, we know the difference, and we have that God-determination to say yes and no, yea and nay, and take a firm stand. And thus we build our integrated personality in God by those right affirmations and denials.
“For their sakes I sanctify myself, that they also might be sanctified through the Truth.” Jesus, the Son of man, sought his own sanctification through the crucifixion, through the fastening of himself to the Father and the Son, so that in the process of his own sanctification, we might be sanctified.
And this process of sanctification (which means being made holy) delivers to us the protection of the holiness of God. He knew we would require it, and therefore he went through the same ritual to illustrate what is the nature of the Son of man, how he does appear when he is sanctified.
“Neither pray I for these alone, but for them also which shall believe on me through their Word”—through their Mighty I AM Presence and Christ Self. He knew the meaning of the planting of the seed of the I AM. He knew it would propagate, it would multiply. He would pray for everyone who would receive that same seed and that same Word, to all generations.
That is why in this hour you know you have the prayer of the Son of God made for you every single day before the Father—because you have received the Word through a disciple of Jesus Christ, handed down again and again.
If Jesus prays for us and we fail to win, we have only ourselves to blame. For who can fail when the Son of God himself will pray for that one? One knows that the Son of God is heard by the Father, and the Call is answered. If we receive it not, the problem is entirely in our field of consciousness.
“That they all may be one; as thou, Father, art in me, and I in thee.” All. All, the allness of God’s universal consciousness in manifestation in his own, worlds without end, that they all may be one forever and ever, as thou, Father—as thou, Father, through the Mighty I AM Presence—art in me, in the threefold flame in my heart, and I am in thee through the same threefold flame, through the living Christ, “that they also may be one in us: that the world may believe that thou hast sent me.”
Jesus wanted us to have this same oneness with God, to realize that his oneness was not a special oneness, was not an exception to the rule, was not different or better or a favorite-son oneness. The very same formula, the very same science of being, would apply.
He wanted us to be one with him and the Father in the very same way that he had attained that oneness. He did not want us to see him as different or better, enjoying some exclusivity we would never know. And therefore, the goal of it all was to believe that he was sent so that we would one day also believe that we are sent.
“And the glory which thou gavest me I have given them.” All glory we receive from God we give to those who are learning yet to know the meaning of that glory, for one reason alone: “that they may be one, even as we are one.”
There is only one thing incomplete about the love of the Father and the Son, and that is that it intensifies the desire in us to have the whole world experience that same love. And therefore our love is only complete day by day when we can give it away and bring another into that same communion that cannot be described, cannot be demonstrated, can only be experienced oneself and then known.
“I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me”—in the very, very same manner.
“Father, I will that they also, whom thou hast given me, be with me where I am.” I will that they pass through my initiation, that they be transfigured, that they be crucified, that they be resurrected, that they become ascended masters also with me in glory!
Do you know why they sought to trap Jesus in a statement of blasphemy, blasphemy against the name of God or concerning God? Because in the Book of Leviticus it lists the reasons whereby a man may be put to death: if he has murdered another man, if he has cursed God, or if he has blasphemed God. <9>
And therefore, when Jesus said that he was the Son of God, they accused him of blasphemy, saying that he made himself equal with God. <10> It was very important to them because they had to find him guilty of a crime which could be punished by death.
Therefore, when he said, “I am he,” when he declared himself to be the Christ of God, they said, “What more need we? We have his own words.” <11>
And yet, the Jews yet determined that it should be Pilate and the people who should demand his death. For they said, “It is not lawful for us to put him to death.” And because it was the Passover, they did not even go into the judgment hall but Pilate came out and spoke with them. <12>
Now when I stand here and say that Jesus means, “I will that they also, whom thou hast given me, be with me where I am”—when I stand and say Jesus desires that we also ascend and become ascended masters, I already hear the demons and the false hierarchies say, “Blasphemy!” I hear them shouting from hell. I hear them from around the world.
And you also know that the ministers of Christ today say that this teaching is blasphemy. And when the word blasphemy is used, you understand it goes back to Leviticus. It means the one who utters blasphemy may therefore come under the law of being put to death. And that death, of course, becomes the character assassination, the disinformation, the condemnation, and so forth and so on—the attempt to destroy either the Messenger or the organization or the chelas or the Path.
It is important that you know that the point of Christ Truth on which he stood and for which he was crucified in their minds is the same Truth that we teach. Ours is not an advancement over the teaching of Jesus Christ; it is the very same teaching. There is no change.
Even the violet flame is spoken of by John the Baptist. “I indeed baptize you with water, but one cometh after me whose shoes I am not worthy to unloose. He shall baptize you with the Holy Ghost and with fire.” <13> That fiery baptism was given by Jesus Christ, and it is given today.
And therefore, our illumination comes from an explanation of the terms, an explanation of the acts and the words of Christ and of his apostles, especially of Paul, who was taught by the ascended master Jesus Christ alone.
He never met Jesus. Jesus stopped him on the road. The ascended master Jesus Christ appeared to him when he was called Saul. And in that encounter he was blinded for a considerable period of time, showing the effect of the Light to crystallize our karma and temporarily give us a burden that we must work through. <14>
It’s the price we pay for being apostles of Christ. He comes to us and the Light brings out the darkness; and then when we see that darkness, we must choose to serve it or put it into the sacred fire.
He must try us and test us. So he tested Saul. And Saul bore that karma of his persecution of the Christians and became a mighty servant of God, taught by Jesus—taught by Jesus.
And therefore, the great message of this Easter through this prayer and through the experience of Paul is that each and every one of you can be God-taught by the ascended master Jesus Christ. And, of course, he is here through these three months to teach us, <15> and this conference is just the beginning, the opening of the door, the glimpse through the keyhole of what the Master brings to us in the understanding of his original and pure teaching.
Jesus, therefore, desired that you and I should make our ascension. And he knew it would be so because we come from heaven, because he has given to us the name of God and his Word. He has re-tied us to the heart of the I AM name and to the Word in Christ.
It is wonderful to know that our beloved brother desired us to ascend, that he expressed his will to God, and that will has been upon us ever since as a leaning of the Infinite upon our hearts and souls—the pressure of the desire of our dearest friend and Lord and Master.
Jesus desired us to be where he is for a reason: “that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.”
The fullness of the glory of Jesus we see. We see because we are like him. As John the Beloved said: We are the sons of God. When we see him we shall be like him, therefore we shall see him as he is. <16> We shall see him in glory because God has also glorified us.
“O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it.” I have declared the name, I will declare it, I will not stop declaring it! Nothing will take from me my calling to declare the name of God with all of its divine portent—all of its magnificent meaning to the children of the Light everywhere.
And “the love wherewith thou hast loved me may be in them, and I in them.” The final desire of Jesus, which he knew he would fulfill through the crucifixion, was to live in us. Only if he would go through the crucifixion could he then live in us.
Jesus desires to live in you. You have free will to receive him into your temple. Jesus Christ, come into my temple!
Jesus Christ, come into my temple!
Jesus Christ, come into my temple!
Jesus Christ, come into my temple!
We must renew the invitation daily because the world also desires to live in our temple. The tide rises under the influence of the full moon; it increases, and then it recedes again. So the ebb and the flow of the tides of world consciousness may enter and recede, but the Rock of Christ is permanent.
So we receive him daily, he clears out the world consciousness and realigns us with the Christ.
“The Summit Lighthouse Sheds Its Radiance O’er All the World to Manifest as Pearls of Wisdom.”
This teaching by the Messenger Elizabeth Clare Prophet is excerpted from a lecture delivered April 2, 1983, during the Conclave of the Friends of Christ at Camelot.
1. Jer. 23:5, 6; 31:33, 34; 33:15, 16.
2. John 8:23.
3. Col. 1:27.
4. John 9:5.
5. Matt. 5:14.
6. John 14:26.
7. John 3:13.
11.. John 8:25-29; Matt. 26:63-66; Luke 22:66-71.
14. Acts 9:1-22; 22:1-16; 26:9-18.
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