The Shroud at Turin

I am here, Jesus:

Yes, it is and I am glad that you have given me this opportunity to write, as I have been present for a short while and reading with you as you were reading Dr. Barbet's book on the crucifixion, and I would like to say at this time that the Shroud at Turin is a reality, the shroud which covered my mortal remains after the descent from the cross and the preparations made for my burial by Joseph as described in the Gospels. 

The care for my body as described by John in Chapter 19, verses 38-42 is correct.

The nails that pierced my flesh were hammered into the wrists and not the palms as has been widely understood; that physical death came to me through asphyxiation, due to the unnatural position of my body dragging on my outstretched arms on the cross, and that the opening of my heart by the Roman lancer and the accompanying flow of blood from the right auricle and the liquid from the pericardium actually took place as described by John the Apostle in Chapter 19, verse 34.

I say again that, while my sincere and devoted Dr. Barbet has accomplished a task of primary importance in the reconstruction of the crucifixion such a reconstruction deals merely with the experiences undergone by my body, and does not deal with the living soul, so that how much more important is it to devote oneself to the reconstruction of man through the experience of the New Birth and to study those things which will, by deed, lead him to eternal life.

The great compelling fact of the crucifixion is that, while my body was dematerialized by me and died as to its existence, yet my soul has lived on through the intervening centuries and will continue to live throughout all eternity, and this eternal life became a reality through my constant and fervent prayer to the Heavenly Father for the inflowing of His Divine Love into my soul and At-onement with Him.

For while my body has these many centuries been returned to the elements from which they proceeded, and is no longer in existence as such, or can be brought back into existence through any such mysterious ceremony as the blood and wine now practiced among religious cults, nevertheless what is really alive is my immortal soul, with my teachings which show the way to achieve immortality of soul longing to the Father for it is the Divine Love that gives eternal life, and not that bread which is material, which as experienced by my body, suffers decay and is subject to the laws of the physical and hence transitory world.

The information regarding my true resurrection has already been given to mankind in the messages which, with my approval, were given through Mr. James E. Padgett and these explain my work in Joseph's cave, then ascended to the Spirit World to proclaim the availability of the Father's Love through prayer and the possibility of At-onement with Him thereby, and then returning to the cave, materialized a body closely resembling my own with elements drawn from the elements of the universe; the linen shroud which had covered my body I folded neatly and placed in a corner and I walked out of the cave, the stone blocking the entrance to it having been rolled away by the bright spirit sent by the Father for that purpose; and it was in this way that I saw Mary the Magdalene and the others, as mentioned in the gospels.

The angel mentioned in the gospel was a bright spirit sent for the purpose of removing the stone; the strength he displayed in this task was obtained through the transmission of energy conveyed to him by many spirits who were present at the time. His materialized spirit body, endowed with this additional power, was able to cope with the task of rolling away the stone. He used the guard whom he put into a trance by suggestion, as the means by which he obtained the necessary ectoplasm to bring about the materialization. No, he was not able to materialize by culling from the elements a material form, such as I was able to do in my resurrection, and no one other than myself, not even the exalted spirits of the Transfiguration, has done this.

It was necessary for me to do this to show that I was still alive even after death through crucifixion for at this time in their spiritual development this phenomenon was the proof in the eyes of my disciples that I was the Messiah; but the real understanding of my Messiahship came to them only at Pentecost, when the Divine Love was conveyed into their souls with such power and in such abundance that they knew I had come to bring the very essence of the Father to mankind if they would seek it through earnest prayer.

This became known later as receiving the Holy Spirit, erroneously, of course, because it is the Holy Spirit which conveys the Father's Love into the soul of he who seeks it; but even this became relegated to a secondary position before the great fact of the "Risen Christ" which was preached to the pagans to substitute for their own gods.

Spiritualism if properly understood and taught, must lead to prayer for the Divine Love and At-onement with the Father; and what more appropriate introduction to the Father's truths is there than that which reveals my resurrection -- the risen Christ -- as the working of a fundamental truth of Spiritualism

Jesus of the Bible

and

Master of the Celestial Heavens

Daniel's Dream

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Jesus explains the truth about the Judgement Day

February 25th, 1918

I am here, Jesus.

I am here and desire to write a few lines in reference to the great day of judgment, of which the preacher and teachers of theological things write so often. 

I know that the Bible, or rather some of the books, lay great stress upon this day when, as they claim, God will pour out His vials of wrath upon the ungodly and condemn them to an eternity of punishment.

There is, as you know, very great and diverse opinions among these learned men as to what is the meaning and significance of this day of judgment, and when, in a chronological point of view, it will take place; and all these varied opinions have many students and teachers who embrace and proclaim them to the world as being true and free from doubt.

Well, it is certain that all men must die and there will come the judgment, and that which follows the death is just as certain as is the death itself, and just as reasonable as is the following of any cause by an effect. So men should have no difficulty in believing in the judgment as a fact that cannot be avoided, just as death cannot be avoided.

But the word and the fact, judgment, when used as an effect or following of death, may have many meanings in the opinions and understandings of many men, depending upon what men may believe as to things that are called religious or scientific or philosophical.

To the ultra-orthodox this term judgment means and necessarily comprehends the active pronouncement of a sentence by God, because of and determined by their lives and thoughts while living in the mortal life, irrespective of any of His general laws and the workings thereof. God is Himself the judge - personal and present - and by Him in this capacity are each man's life and works known and digested and made the basis of the sentence that He must pronounce in each individual case. God keeps the record of all of these acts of men, or, if man is conceded to be his own record-keeper, his records are, or will be, at the time of the great assemblage for judgment, opened up or brought into view so that nothing can be lost; and then, upon this record men will be sent to eternal happiness or to everlasting punishment, or, as some believe, to destruction or annihilation.

Others, not orthodox, who believe in the survival of the soul and the continuing memories of the acts and thoughts of men, teach that the judgment will follow death as a natural consequence of the operations of the law of cause and effect; and the effect cannot be escaped from, until in some way there comes to the consciousness of men a realization that the effect in their suffering has satisfied the cause and that there is nothing mysterious or unnatural in the appearance and workings of the judgment. They do not believe that God by any special interposition or personal punishing will pronounce the judgment, or determine the merits or demerits of the one called to judgment.

Besides these views, there are others extant and believed in, but the two that I have mentioned are principle ones and are sufficient to show what the large majority of thinking or rather believing, men conclude the term judgment as used in the Bible should mean or be understood to mean.

Well, the judgment of the human soul is an important accompaniment of the human life, both in the flesh and in the spirit world, and as regards the questions and punishments, hardly anything demands more of the thought and consideration of men, for it is a certainty that beliefs, true or false, he cannot avoid them. 

Judgment as certainly follows what men call death as does night the day, and no philosophy or theological dogmas or scientific determinations can alter the fact, or in any way change the character or exact workings of this judgment.

But judgment is not a thing belonging exclusively to the after-death period or condition, for it is present and operating with men from the time that they become incarnated in the human until they become disincarnate, and thereafter continuously until the causes of effects have been satisfied and there remains nothing to be judged, which happy ending is also a fact - for all men are dependent upon their progress towards the conditions of harmony with the laws that make effective as well as pronounce the judgments. 

While on earth these laws operate, and continuously man is being judged for the causes that he starts into existence, and the after-death judgment is only a continuation of the judgment received by men while on earth.

Of course - men may not know this - these judgments or the effects thereof, become more intensified after men have gotten rid of the influences of the flesh existence, and they become spirits, having only the spirit qualities. And because of this fact men must understand and try to realize that the expression "after death, the judgment" has a greater significance and is of more vital importance than the saying - that "judgment is with men all during their mortal lives."

After death the causes of the inharmony with the law becomes more pronounced, and appear in the true meaning and force, and, consequently, as this is true the effects become more intensified and understood, and men suffer more and realize the darkness, and sometimes the gross darkness, that these effects produce. The inharmony appears in its unclothed and unhidden reality, and the law's workings bring to men the exact penalties that their violations demand.

Man is his own bookkeeper, and in his memory are recorded all the thoughts and deeds of his earth life that are not in accord with the harmony of God's will, which is expressed or manifested by His laws. The judgment is not the thing of a day or a time, but is never ceasing so long as there exists that upon which it can operate, and it diminishes in proportion as the causes of inharmony disappear.

God is not present in wrath demanding, as does the human who believes himself to have been injured demanding reparation by the one causing the injury. No - the Father is present only in love, and as the soul of the one undergoing the penalty, which his own deeds and thoughts have imposed upon him, comes more in harmony with the Father's will, He, as you mortals say, is pleased.

Never an angry God, rejoicing in the satisfaction of a penalty being paid by one of His erring children, but always a loving Father rejoicing in the redemption of His children from a suffering that a violation of the laws of harmony exacts with certitude.

Then, as I say, the judgment day is not a special time when all men must meet in the presence of God, and have their thoughts and deeds weighed in the balance, and then, according as they are good or evil, have the sentence of an angry, or even just God pronounced upon them.

The judgment day is every day, both in the earth life of man and in life in the spirit, where the law of compensation is working.

In the spirit world time is not known and every breathing is a part of eternity, and with every breathing so long as the law requires, comes the judgment, continued and unsatisfied, until man, as a spirit, reaches that condition of harmony, so that for him, no longer the law demands a judgment.

But from what I have written, men must not suppose, or beguile themselves into that state of belief that will cause them to think that because there is no special day of judgment when God will pronounce His sentence, the judgment, therefore, is not so much to be dreaded or shunned. No, this state of thinking will palliate only for the moment, for the judgment is certain, and is and will be no less to be dreaded, because the immutable law demands exact restoration instead of an angry God.

No man who has lived and died has escaped, and no man who shall hereafter die can escape this judgment unless he has, in a way provided by the Father in His love, become in harmony with the laws requiring harmony. "As a man soweth so shall he reap" is as true as is the fact that the sun shines upon the just and the unjust alike.

Memory is man's storehouse of good and evil, and memory does not die with the death of the man's physical body, but on the contrary, becomes more alive - all alive - and nothing is left behind or forgotten when the spirit man casts off the encumbrance and the benumbing and deceiving influences of the only body of man that was created to die.

Judgment is real, and men must come to it face-to-face, and want of belief or unbelief or indifference or the application to men's lives of the saying "sufficient unto the day is the evil thereof" will not enable men to avoid the judgment or the exactions of its demands.

There is a way, though, in which men may turn the judgment of death into the judgment of life - inharmony into harmony - suffering into happiness - and judgment itself into a thing to be desired.

Elsewhere we have written of this way open to all men, and I will not attempt to describe it here.

I have written enough for to-night. You are tired and must not be drawn on further.

So with my love I will say good-night.

Your brother and friend,

Jesus

Jesus teaches the way to Immortality and Light

June 2nd, 1920

I am here, Jesus.

Let me write to-night on a subject that is of importance to mankind and should be fully explained, that they may know the truth that will show them the way to immortality and light.

I know that men have debated all down the centuries the question of man's immortality, and have attempted to prove the reality of its existence by various arguments and by reference to the analogy of the workings of God's universe in the fulfillment of His designs as displayed by the various creations of animate nature.

In all these discussions they have not succeeded in definitely and satisfactorily established the fact of immortality. And why? Because they have not, in the first place, understood what immortality means, and without a correct conception of that which it is desired to prove, it becomes very difficult to successfully prove the existence of the thing sought for.

I know that at times some idea of what immortality is has been conceived of and almost understood by some of the writers on the subject, and their efforts have been directed to show that by man's inner consciousness as well as by the appearance of those things in nature which die and live again, man is justified in inferring that man himself is immortal, or was intended by his Creator to be immortal.

But the inner consciousness of man, meaning the knowledge of the possession of certain desires and aspirations, as well as the realization that his life on earth is too short to enable him to accomplish those things that his efforts and strivings attempt, and that what he really accomplishes in the way of his own mental and moral development, if they end with the physical death of men would mean only a useless exercise of the faculties and powers given him by God - is not sufficient to prove the immortality of the real man. Neither is it evidence of the uselessness of man's creation, though he is in one moment, deprived of all the learning and other benefits of a developed intellect, as well as of moral progression.

There is a difference between the state and condition of a human soul that continues in the spirit world the life that it had when embodied in the flesh, and the state that not only continues this life but makes the extinction of this life an utter impossibility - even by God, who in the beginning of man's existence created that soul.

True Immortality then, is the state or condition of the soul that has knowledge that because of the essence and qualities of itself, it cannot ever cease to live - the impossibility of it's ever ceasing to live being known to it, and a fact.

It has been said that whatever has a beginning may have an ending - that which was created may be dissolved into its elements. And the possibility of this is true, and no man or spirit can deny the truth of the assertion.

In your earth life you find that all things have an ending, that is in their individual and composite form; and in the spirit world why may not the same fate attend created things? The fact that there are things in the spirit world that exist as a continuation of things of earth does not mean that they shall endure forever.

The mere change, caused by the death and disappearance from the vision of men, of things that were once alive does not establish the fact that as they continue to live in the spirit world, they must live forever. 

Death which is looked upon as a destroying angel is merely the result of the change from that which is visible to the invisible, and does not in any way determine the everlasting existence of the thing changed.

The soul of man while in the flesh is the same soul as to its identity and individuality, as it is when it becomes an inhabitant of the spirit world, and if it is immortal while in the spirit world it is also immortal while in the body; and if it may cease to have an immortal existence in the one state, it may in the other.

Suppose that men by their arguments of the nature mentioned show that the soul of man does not die when the physical body dies but that it continues its existence in the spirit world as the identical, personal soul, then I ask, does that prove immortality as I have defined it?

Death of the body and the continuing life of the soul thereafter do not work any change in the qualities or essence of that soul - it is still the same created soul that it was in the beginning, and why may it not be true, that being a thing created it may have an ending? This is logical and not unreasonable.

Then I say, even if men by their arguments prove to the satisfaction of many, that the soul after the death of the physical body continues to live in the spirit world with all its faculties and powers in active operation, they do not prove, nor do all the facts possible for them to discover and marshal prove, that that soul is immortal.

The soul of man did not always exist - it is not eternal, self existing or independent of everything else, but dependent upon the will of God that called it into existence, and why is it not reasonable to infer that in the long period of time to come, it will have served the purpose of its creation and be disseminated into the elements of which it was created?

But I will say here, for the benefit of those mortals who believe in the immortality of the soul that from the time of the creation of the first man to the present, no spirit in the spirit world has any knowledge of any human soul that has ceased its existence and been dissolved into its elements. 

And further, that there are myriads of souls in the spirit world that are in just the condition of perfection that was the condition of the soul of the first man when created and God pronounced his creation, "very good." 

But as mortals have no assurance that at some time the life of their souls will not end, so also spirits who have gained the perfect condition of their creation have no such assurance.

They have hope and belief that such may be their destiny, and also a knowledge that their progress as the perfect man has ended. They are in that state which limits their progress as the perfect man, although their enjoyment as such is not limited to them and in God's universe there is always something new and unknown appearing.

But yet they have not the knowledge that they are immortal, and realize that they are dependent upon the will of God for their existence, and to many of these spirits, immortality is as much a subject of concern and speculation as it is to the mortals of earth.

Men in their meditation, study and arguments of this question of immortality do not start from the foundation of the subject. They have no truthful premises from which they can draw a correct conclusion and consequently their arguments fail. 

They reason that it is because of the existence of certain things in and outside of man - all things of mere creation - that tend to show God's intentions and plans as regards man, therefore, in order to carry out such intentions, man must be immortal.

They do not consider or lose sight of the fact that all these things that they use as the foundation for their conclusions are things dependent and not self existing, and at one time or another the objects of God's creation. 

What God has called into existence He can also declare shall exist no longer. And knowing this, man cannot, or spirit either, rightfully conclude that the soul is immortal.

But there is a way in which the immortality of the soul, or some souls - can be proved, and which, assuming the facts that enter into the argument to be true, necessarily establish the conclusion without possibility of refutation.

Then in commencing the argument what is the only reasonable way to approach the subject?

First, to discover and establish that which is immortal, and next to search for and find that which though not immortal, yet by reason of certain operations and effects upon it of that which is immortal, becomes itself immortal. Only from the immortal can immortality be acquired.

Well this is a good place to stop as you are tired; I am well pleased with the way in which you have received my message. Have faith and pray, and all will be well.

Good-night my dear brother, for you are in truth my brother.

Your friend and brother,

Jesus

How God answers prayers, by St John the Apostle of Jesus

April 25th, 1917
Received by James Padgett
Washington D.C.

I am here, St. John, Apostle of Jesus.

Well, He answers the prayers for things material by the work and operation of His angels and spirits, and they in that work are subject to the limitations of success as I have above mentioned.

God does not exercise any arbitrary power to answer prayers, but when they are sincerely offered to Him, He works through His angels in answering them, and He does not by His mere fiat do so.

His angels are always watching and working, and when the opportunity comes, they use their influence in the best possible way to bring about the ends desired.

As you know, man has a free will, and that determines very largely the action of men, and such actions are never arbitrarily controlled by any Divine power. If the prayers of men as to material things can be responded to by the workings of the angels and spirits, they are; but if such response depends upon the will of men, then they are not received by mortals, except as the spirits may be able to influence that will and cause men to act in compliance with that influence, which is always used for the purpose of bringing about the response to the prayers that are, in their nature, proper and worthy to be answered.

Well, I doubt if any of those petitions were ever answered in the arbitrary way that is related in the Old Testament. 

God never answers prayer in that manner, and the petitions of the old prophets had no more influence to bring about the answers to the same, in the manner indicated, than have the prayers of the sincere and earnest man of these days. 

God was the same then as He is now, and worked through the spirits then as He does now, except that now He has angels of the soul development in the Divine Love, that He did not then have, and these angels are doing His bidding as well as are the spirits.

But He does not answer prayers for material things except in a manner in consonance with laws controlling the free will and actions of men, as they may be operated upon and influenced by the work of spirits.

Sometime I will come and write you a message on this subject of prayer and answer.
But this I want to say, that we can at times understand what will happen in the near future, and having such knowledge, can tell to mortals what may be expected, or rather what will occur, and this we sometimes do.

In your case, we all of the higher spheres, as well as many of the spirit spheres, know what your petitions have been in reference to these material matters, and we have been working to bring about a realization of the same on your part - not only because of your petitions, but because they are so necessary to the doing and completion of our work; and we have been using our influence to the utmost to accomplish this end.

But as I say, we are all limited, and have not the power to cause the happening of any event by our mere willing the same, even though we are doing the work of the Father.

This may seem surprising as well as disappointing to you, but it is a fact, and it is a great truth that God helps those who help themselves.

Of course, you must not lose sight of the fact that while men must themselves do those things that bring about changes or happenings or phenomena in material things, yet we can influence - but not control absolutely - their desires and intentions, and their wills that put into operation or effect these intentions. No, these things, as to their immediate manifestations, are subject to the wills of men.

God never by a mere act of the moment or of a physical character, places into the hands of any man riches or prosperity. These things must immediately be wrought and brought about by man, but man in doing this can and is wonderfully influenced by the workings of the spirits.

Well, that is a question that has caused men to doubt and consider and explain in various ways the so-called miracle of the loaves and fishes.

As I was a disciple of the Master at that time, it is quite natural that I should be expected to state whether such a miracle ever occurred, and of course, I can state what the fact in relation thereto is.

And notwithstanding that it has been used by preachers and teachers for many centuries to show the wonderful power possessed by Jesus, and thereby cause the people to believe in and accept him as God, or at least having God-like powers, and has been used to work much good among those who were seeking for the true religion, yet I am compelled and sorry to say, that no such miracle ever took place.

While Jesus had wonderful powers, and understood the workings of the spiritual laws to a far greater extent than any mortal who ever lived, yet he had not the power to increase the loaves and fishes as is set forth in the account of the miracle. To be able to do so would be against the laws of God governing the material things of His creation, and also beyond and outside of the powers conferred on any man or angel by any spiritual laws.

There are certain laws by which we who are acquainted with and use them and may cause a dematerialization of physical substances, and also may to a limited degree cause a materialization of spiritual substances, but I am not acquainted with any law that would have operated, under the control of Jesus, to increase the loaves and fishes to the great number mentioned in the story referred to. As a fact, I know that no such miracle took place, and Jesus will tell you the same.

There are other alleged miracles in the Bible that never had any existence as a fact.

Well, I have written you a long letter tonight, and I must stop, but I am pleased that you asked me about the response to prayers, and the miracle of the loaves and fishes, for your questions gave me the opportunity, to some extent, to explain these matters.

But, as to prayer, you must wait until I deal with it more at large or in detail before you conclude that you understand the subject fully.

And I say to you pray not only for the spiritual things which God bestows through His Holy Spirit, but also for the material things which He bestows through His angels and spirits. The proper prayer will be answered sooner or later, and your prayer for that of which I have written will be answered, even though to you the response may seem a long time delayed. With my love and blessings, I will say goodnight.

Your brother in Christ,

John

How the Divine Love enters into the soul of a man

I am here, Jesus. 

I am here according to promise, and desire to write you on a subject that all men should be acquainted with. "How the Divine Love enters into the soul of a man."

As I have told you before, man is a creature of God, having a body, spirit and soul; and all these are necessary to make the perfect man.

But these three parts of man are different in their characteristics and functions, and are separate and distinct, and have qualities that are unlike in their composition as well as in the duration of their existence.

The body, as you and all men know, has an existence which lasts only during the life of the mortal on earth, and after that life ends, dissolves into its elements, which no more can form the same body either in the mortal world or in the spirit world, for these elements are merely things of matter and may be and are used to form other bodies and manifestations of the material of nature; not necessarily in the form of human beings, for they enter into other forms both animal and vegetable, and are so disseminated that never again will they become parts of a resurrected body.

Your orthodox do not teach this truth, but think in some mysterious way that the mortal body will sometime be resurrected.

No, the body when it has performed its function of maintaining and shielding the soul and spirit of man during his earth life, is no longer and cannot thereafter be a part of that man, and may be considered as something that is no longer a part of him.

This body though, as a matter of fact, even during the life of the mortal is not the same body during that life, for continually is there changes in the elements that compose that body; and one element or set of elements, gives place to others and becomes lost or absorbed in the great sea of elements that help form or constitute the universe of God.

By operation of the laws of attraction and repulsion, these elements, as they replace others which disappear, conform themselves to the general appearance or outline of the parent body, so that the identity of the body as well as of its appearance is preserved; and as a man grows older, the laws which make the changes in his appearance cause these new elements to conform to these changes, so that, even while the material continues to envelop the spirit during the short span of a man' s life, yet that material is not the same for any length of time. 

I make this preliminary statement merely to show that the material part of man is not at all connected with the real man, so far as the persistent nature for him is concerned, and this material need not be considered in discussing the subject that I desire to write about.

The spirit part of man is that part which contains what may be called the functions of life and the force and power existing in him and which immediately control him in his conduct and living. This real, existing principle of life, unlike the body, never dies, but continues to live after the spirit drops its envelope of flesh.

This spirit part of man contains the seat of the mental faculties and reasoning powers, and uses the organs of the material body to manifest these attributes. These faculties live and exist, even though the physical body may be in such imperfect condition that the spirit may not he able to make its manifestations in such a way as to enable the mortal to perceive or sense the material things of nature, as they are called. 

To specify, even though the material organs of sight may become impaired or destroyed, yet in that spirit body, which is within the physical body, exists the actual sight just as perfectly and completely as if these impaired or destroyed organs were doing their functioning; and the same is true as regards the hearing and the others of what are called the five senses of man.

And as to the reasoning faculties and mental qualities, they exist in the perfect state whether the brain is healthy or not, or whether it performs its work or refuses to do so. These qualities do not depend upon the soundness or perfect workings of the organs of the physical body in order that these spirit qualities may exist in a perfect condition, but the proper workings of the physical organs, or rather the proper and natural movements and manifestations of the brain, and the conscious operations of the mental faculties, do depend upon the spirit faculties being able to use these physical organs in a proper way and in accordance with the harmony of the creation of the relative and correlative parts of man.

These spirit faculties, which man calls the intellect and the five senses, are a part of the spirit body which is enclosed in the material body and which in turn encloses the soul. When the material body dies, the spirit body continues to exist and live on in the world of spirit, and with it and as continuing parts of it, these intellectual faculties, performing all their functions free from the limitations that the physical organs placed upon them. 

And when this change takes place, these mental qualities, notwithstanding that they have not the material organs through which they functioned when in the mortal frame, can conceive thoughts of things material and hear and see things of the material just as they did, and even more perfectly, when they were enveloped by the environments of flesh and blood.

So you see when the mortal dies, the only thing that dies and is left behind is the mere physical body, and with the spirit body survives all those things which can be said to be the real man, so far as the mind is concerned. Hence, man never ceases to remember and to progress and to know that he is a being which death cannot destroy or change into something that he was not before death came to him.

And thus I answer the question: "When a man dies shall he live again?" He never ceases to live, and his living is not a new life, but merely the continuation of the old life with all the things of mind and conscience that were his in the old life.

In the purely spirit life the spirit body continues to contain the soul and will be its protector and covering so long as that spirit body shall last. But this body then begins to change, and by disintegration into what we may call spirit elements, and the formation of new elements to replace the disappearing ones.

This change in this body is not caused by the same laws that operated to change and disintegrate and replace the physical body, but by the law controlling the development of the soul which the spirit body contains.

The soul is the real man because it is the only thing or part of man that may become immortal, the only part of man that was made in the image of its Creator, and the only part of man that may become a part of the Substance of its maker and partake of His Divine nature.

I say may, for that is an important part of this great possibility. I know this possibility of the soul becoming immortal by partaking of the Divine nature of God, is true; for it is a proven fact in the case of many souls who are now in the Celestial Heavens.

I also know that there are many souls in the spirit world, who have been there for many centuries, who have never received this Divine nature and consciousness of immortality. Whether such souls who have not received this Divine nature shall become or are immortal, has never been demonstrated.

This I do know, that in the economy of God's plan for the forming of His Kingdom, at some time - when, I don't know - this privilege of partaking of His Divine nature and the certainty of immortality will be withdrawn from the souls of men and spirits, and then, whether these souls who suffer this condemnation will partake of immortality no spirit knows, only God.

There are other things that I know and here tell you, and among them is this: that so long as the soul does not receive this Divine nature, the mind, which I have described as being a part of the spirit body, continues to exist and dominates both soul and body; and in its progress it may attain to a condition of purity and perfection such as were possessed by the first created living souls - our first parents. Many spirits now are in this condition, but yet are mere men, and their souls remain only in the image of God - nothing more.

While God is mind, mind is not God, and also while God is spirit, spirit is not God. So that when men teach that mind is God, and that men must seek to attain to that mind, and thus become like God, they fall far short of the truth. The mind is only an attribute of God, and beyond and back of that mind is the real God - the personality, and that is Soul, from which emanates all these attributes and manifestations which mortals as well as spirits may be conscious of.

But while God is Soul, yet that Soul is a thing of Substance with a nature Divine, and the seat and fountainhead of all the great attributes that belong to Him, such as love and power and life and omniscience and mercy. 

And here I must state one fact which may startle those who believe and teach that mind is God, and that is, that which is called the human mind is not a part of the mind of God, for this human mind and all its faculties and wonderful qualities are mere special creatures just as are the spirit body and material body of man. 

As I have said, man was created in the image of God only as regards the soul; and here always bear in mind that the creation was only an image.

The mind of man was a special creation, just as were the minds of the lower animals, differing only in degree. And if God had not given to man a soul and the spirit body to envelop it, and in which he placed this mind of man, when man died the death of the physical body, that would have been the end of him ; as such death is of the body, which is not a part of this soul image of God.

As I have heretofore written you, when God created man and made him in His own image as to the soul, he also gave to man the possibility of obtaining the Substance of the Father; that is, of having that soul which was a mere image become that soul which is of the Substance of the Creator.

I have also explained to you how man, by his disobedience, lost that possibility, and for long centuries was deprived of this great privilege, and how it was again restored to him at the time of my coming to earth, so that he now and for nineteen centuries past has had the possession of this great gift or privilege of partaking of the Substance of the Father.

Well, when man, by the way that has been pointed out to him, becomes possessed of the Substance of the Father's Divine nature, even in an initial degree, his soul commences to change and lose its character as a mere image, and to progress towards the attainment of that condition when this image disappears and the Divine Substance takes its place; and as the progress continues he receives so much of the Substance that his soul takes on the Divine nature of the Father, and his at-onement with the Father becomes so perfect that he becomes an inhabitant of the Father's Kingdom.

This occurs when he becomes fitted to enter the first Celestial Sphere . And just here occurs another thing which may startle those who teach that the mind is the essence of God, and that is that the mind which man, both as mortal and spirit, possesses up to that point in the progress of the soul where the transformation into the Divine nature takes place, becomes a thing of naught; or rather becomes absorbed in the mind of the soul, which is the real mind of the Father. And then and ever after, only this mind of the soul is that which enables the real Divine man to understand the things of God, to help him in his progress.

I will continue later. You are tired. But remember that I love you and you have me with you at all times to help and sustain and comfort you.

Good night my dear brother, Your friend and brother,

Jesus

Dr. Daniel Samuels gives his conclusion of the messages from Jesus

Dr. Daniel G. Samuels

Whatever one may believe regarding the source of the Messages from Jesus and Celestials, the contents are so new and revolutionary, yet so compelling by their logic and sublime simplicity, that a serious study of them must be undertaken in order to comprehend their significance and challenge.

In these messages Jesus of Nazareth stands forth as the Master of what he calls the Celestial Heavens, wherein only those spirits possessed of the New Birth through prayer to the Father for His Divine Love can dwell in light and happiness, and conscious of their immortality through their at-onement with Him in soul nature.

If these messages are authentic as coming from Jesus and his celestial spirits, then mankind has at last been given the true mission which Jesus proclaimed on earth. This mission taught the transformation of man's soul from the image of God--the work of the original creation--into the very essence of God through the bestowal of the Father's Love upon whomsoever should seek that Love in earnest longing.

It revealed that Jesus himself first manifested the Father's Love in his soul, thus making him at one with the Father in nature and giving him that clear consciousness of his kinship with the Father and his immortality of soul. It showed that in this development of soul Jesus was indeed his Father's true Son, not in the metaphysical and mysterious way of a hypothetical virgin birth, but through the Holy Spirit, that agency of the Father which conveys His Love into the souls of His creatures who seek it in earnest prayer.

It brings to light that Jesus was born of Mary and Joseph, of human parents like other human beings, but that he was none the less the Messiah promised to the Hebrews and to mankind in the Old Testament. For wherever he taught the "glad tidings" that God's Love was available, and that it was this Love which bestowed immortality upon the soul filled with this Love, Jesus brought with him the nature of God--the Kingdom of God. 

At the same time Jesus tells us that neither was he God, nor was his mother Mary the mother of God, nor a virgin after her marriage to Joseph, but that she was in truth the mother of eight children, of which he was the eldest, and that he had four brothers and three sisters in the flesh, and not cousins, as some versions of the Bible relate.

In addition, he relates that he did not come to die on a cross, nor did, or does, his shed blood bring remission of sins. He also shatters the time honored statements now found in the New Testament that he ever instituted a bread and wine sacrament on the eve of his arrest at the Last Supper. 

This pious statement, he declares, was never his, nor did any of his apostles or disciples ever teach it, but was inserted about a century later so that such a doctrine might accord with the ideas then prevalent among the Greek converts to Christianity. Communion with the Heavenly Father can never take place through the mistaken notion that he had to be impaled on a cross by Roman soldiers, on the order of Pilate, the Procurator of Judaea, and in accord with the uncomprehending high priests, so that he could appear as a sacrifice for sin.

There is no sacrifice for sin, affirms Jesus, and his dried up blood cannot do what only man himself must do, by turning in repentance and prayer to the Heavenly Father, to effect that change in his heart whereby his soul will give up evil and sin, and embrace what is righteous. 

The Father's help in the elimination of sin from the human soul is His Divine Love which, on entering the soul through prayer, removes sin and error from that soul and provides not only purification but its transformation into a divine soul, at-one with the Father's great soul in nature. This real communion, which Jesus himself had achieved, is, he declares, the only communion between God and His children, which He has provided for their salvation and eternal life with Him.

The vicarious atonement, Jesus states, is a myth, and its appearance in the New Testament is one of many false statements inserted therein to make it harmonize with later concepts concerning his relationship to the Father, which these later Greek and Roman copyists did not understand. It is a terrible thing to believe that God, in order to bring about His Son's sacrifice, approved the unlawful arrest of Jesus on the Passover, the bloody scourges, the treachery of Judas, the palpably unfair trial by high priests and Sanhedrinites, as well as Pilate's fear of Judaean revolt against Roman rule, to encompass the inhuman death of Jesus, His Messiah, on a cross. As though God needed to bring about through wickedness and sin the very wickedness and sin He seeks to blot out in His children.

In the light of these messages, a new interpretation of Jesus' death on the cross is certainly in order. We are told by the orthodox churches that Jesus gave himself up willingly as a sacrifice for sin because he loved humanity to the degree of self sacrifice, and because as the Messiah he had come for that purpose.

He is supposed to take the place of the Hebrew sacrifice, the lamb, and he is called in the New Testament the Lamb of God. As a matter of fact, the Old Testament sacrifice of an animal was never intended to take away sin, and this is shown by the fact that although these sacrifices were not permitted during the Babylonian captivity, the people still put their faith in redemption through turning away from sin and seeking God through a life of moral and ethical conduct.

Jesus did sacrifice himself, indeed, but in a way never related or understood by the writers of the New Testament.

Jesus went to his death because he would not deny his mission: that, as the first human to attain through prayer an immortal soul filled with the essence of the Father--the Divine Love--he was in this way the first true son of God and therefore the Messiah.

Jesus could have saved his life if he had retracted at his trial, but he died because he remained true to himself, true to his Messiahship, and true to the Father who had sent him.

Jesus sacrificed his whole life preaching the Father's Love: he gave up home, his chance to marry and have a family of his own, a chance to devote himself to the quiet pursuits of a Nazarene carpenter.

Instead, he chose the hatred and opposition of those who understood not and preferred the status quo; he chose the incomprehension of his loved ones, who considered him mad and sought to have him leave Galilee.

He chose constant travels and journeys, so that often he had no place to lay his head; he chose to preach in the Temple at Jerusalem, chase the money lenders, defy the conspiracy of those who sought his death, and bravely faced the consequences of what he knew must inevitably occur.

Yes, Jesus did sacrifice himself, but it is high time to put aside myth and metaphysics, and to know and to realize what that sacrifice consists of. When we understand his sacrifice, then Jesus stands forth in all his greatness, in all his courage, in all his serenity and forgiveness and love for mankind, with his absolute faith in the Father and His Love, in that day of his teaching, tribulation, and death.

Jesus tells us many things about himself and his life in the Holy Land. He states that the Bible story of his birth, minus the many supernatural elements in it, is substantially true, and that he was born in Bethlehem, taken by his parents to Egypt to avoid destruction by Herod, that the Wise Men did come from the East to pay him homage and that he was taught the elements of the Hebrew faith from teachers; but that it was the Father Himself who taught him the truth of the Divine Love and made him realize what his mission was.

He tells us that John the Baptist,his cousin, was a great psychic and had some understanding of him as the Messiah and that both planned the Master's public ministry. He states that John never sent emissaries when in prison to be reassured that Jesus was "Him whom we seek," and that Jesus as a boy of twelve never appeared before the doctors of the Law in the Temple at Jerusalem.

Jesus also tells about some of the miracles which he performed. Most of these, he explains, dealt with his healing power; but that he never raised Lazarus or anyone else from the dead, nor has anyone else been able to do so, regardless of what the Scriptures say, for the spirit body cannot return to the flesh once the physical conditions of life have been destroyed. He also relates that he never quieted a storm by rebuking the waves on the Sea of Galilee, but that he did calm the fears of the disciples with him through his example of courage and assurance.

Some of the greatest messages which, to my mind, Jesus and some of the high spirits write are those connected with the Master's resurrection from the dead after his crucifixion.

Jesus informs Mr. Padgett that he did die on the cross and that he did appear to Peter, John, Mary Magdalene and his mother on the third day, but that the true explanation of this occurrence is quite different from the accepted views of the churches.

Here, Jesus is supposed to reveal his divinity by arising from the dead; but actually, Jesus' soul never died, as no man's soul dies with physical death, and the Master goes on to state that, with the power inherent in his soul with the Divine Love, he simply dematerialized his mortal frame, announced in the Spirit World the availability of Immortality to mortals and spirits through the Father's Love which he was the first to manifest, and then on the third day materialized a body like flesh and blood drawn from the elements of the universe; and that it was in this materialized body, which he was able to assume without mediumistic aid, that he appeared to Mary Magdalene and the others.

It is the reason, he states, why Mary did not at first recognize him and thought him to be the gardener and the same may be said of his disciples at Emmaus.

The great misconception of Christians of all ages has been to believe that Jesus revealed himself to be part of the godhead by this resurrection; that is to say, rising from the dead, but actually his feat consisted in the assumption of a flesh-like body, indeed, so real, as to convince even the doubting Thomas.

Dr. Daniel G. Samuels

Jesus disputes that he is God or that he was a sacrifice for the sins of man

January 10th, 1916

I am here, Jesus.

I come to-night to tell you of a truth which is important to all mankind, and which I desire that you receive just as I write it, so give your best care to receiving just what I shall attempt to write.

I have read with you to-night many sayings contained in the alleged epistles of Paul and Peter, and I realize that they do not seem to be consistent with the truth that has been declared to you by myself and by the apostles who have written to you, and I desire that you shall understand some of these inconsistencies and discard from  your mind these sayings of the epistles wherever they do not agree with what we have written or what we shall write.

In the first place, the continual reference of these epistles to my being God is all wrong and must not be believed; also the statement that my blood washes away sin or that I died on the cross for the salvation of men, or that I took  upon myself the sins of mankind and thereby relieved them from the burden of their sins, and the punishment which 
they must suffer in expiation of their evil deeds and thoughts.

Again, when it said, that from the beginning the Father had foreordained my death on the cross that man might be redeemed from the penalties of sin in all men who lived thereafter, are all wrong and have no foundation as facts in the plan of God for the salvation of man and the restoring of the harmony of His universe and the eradication
of all sin and error from the world.

Neither Paul nor Peter wrote these things, and never did I teach them, for they are not in accord with the great plan of salvation; and the further away will be the realization by them of the truth of the only plan the Father has provided for their redemption, which I came to earth to declare and explain to my apostles first, and then to the whole world.

In these epistles too much emphasis is given to the importance of faith and works. I mean faith in the mere beliefs  which these epistles taught followed by works - and not enough importance to the foundation truth of man's redemption from sin and becoming reconciled to the Father. I mean the New Birth by the inflowing into their souls of the Divine Love of the Father's through the ministrations of the Holy Spirit.

Many of their teachings as to man's conduct towards man and as to the lives that the recipients of these truths should lead as effecting their own purification and becoming in a condition of righteousness, are true, and are as applicable to the conduct and living of men today as they were in the days in which the apostles taught, but when the epistles teach or lead men in any particular to understand that these, what may be called merely moral principles will enable a man by their observance to enter into the Kingdom of God or the Celestial Kingdom, they are false and misleading and men when they become spirits will realize that while leading the lives which these  teachings call them to lead, they will become very happy and occupy conditions and positions in the spirit world that  will make their happiness far superior to that which they enjoy on earth and even enable them to become occupants of  higher spiritual spheres; yet they will never be permitted to enter the Kingdom of the Father, which can only be attained to by the possession of Divine Love.

So I say, men must understand and realize the difference between the results to them from leading merely good and moral lives which affect and develop the natural love and those results which ensue from the New Birth.

I have attempted to explain to you why the great and important truth of my mission to earth, as I explained it to my apostles and as was taught by them and written by them, was not preserved and contained in the Bible as now written and accepted by the church as canonical.

The great desire in those days was to show and impress upon men those teachings which affected their conduct on earth, and to hold out to them the rewards that would follow
such living, and also the rewards which would follow their lives in the spirit world which would become their homes after death. And, as I have said, the leading of lives in accordance with these teachings would ensure men a great happiness in the spirit world, but not the happiness which my teachings, if observed, would lead to.

In the various copyings and compilations of the writings of the apostles many changes from the originals were made, and those persons who performed this work, and I mean by this the dignitaries and rulers of the church, did not know the difference between those things which would bring about a purification of the natural love and those things 
which were necessary to fit a soul for entrance into the Kingdom of Heaven. And hence, when they came to perform this work they made the error of teaching that the living of the moral life would entitle the soul to a reward which they supposed, would be the Kingdom of Heaven and immortality.

And this erroneous teaching has prevented many a man from gaining the right to the Kingdom of Heaven, as they honestly and sincerely believed would be theirs, when they came to pass into the spirit world.

Many of these teachings are intended to make a reformation in the lives of men and to purge their souls from sin and error so far as the natural love forms a part of the condition of the soul; and I taught these moral truths to a very  large extent, for such teachings were necessary, because men's will were out of harmony with God's laws, which affected
the natural love, as well as out of harmony with the laws that affected the Divine Love of the Father; and it is the object and plan of God to bring into harmony both of these loves, and thereby enable man to enjoy those things which are provided and waiting for him.

As I said when on earth, "Narrow is the way and strait is the gate which leads to life everlasting and few there be that enter therein," I repeat now; for it is apparent from the observation of the way in which mankind from the beginning have exercised their wills, which God leaves free to their own volition, that a vast majority of men will never enter in at the strait gate, but be contented to live in the spheres and happiness which their natural love, in its perfect state and progress, will fit them for.

That all men will ultimately be brought into harmony with God, in either the natural love or in the Higher One, is certain, and that all sin and error will finally be eradicated from God's universe is decreed, but the time will depend to a great extent, upon the wills and desires of men, and, hence, while my great mission in coming to earth and teaching men, was to show the way to the Celestial Kingdom, yet a lesser part of my mission was to teach them a way to their redemption from sin and error that would result in the purification of the natural love; and to my great regret and to the untold injury to man, my moral teachings were more at large set forth in portions of the Bible, as now accepted, than were my teachings of the Higher Truths.

I will not write more to-night but will continue later.

Well my dear brother, I see that you are in a much better condition spiritually than you have been for some time, and you must thank the Father for it. Your conception of last night's experience is true, and you received a wonderful amount of the Divine Love, and I was was with you in love and blessing.

So continue to pray and trust in the Father and you will realize a wonderful happiness and power and peace.

I must stop now.

Your brother and friend,

Jesus