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

Jesus writes why men should believe that he writes through James Padgett

June 15th, 1915
Received by James Padgett
Washington D.C.

I am here, Jesus.

I want to tell you tonight that you are much better in your spiritual condition and I desire to write a message, and have you take it, if you feel that you are in condition.

Well, I desire to write on the subject of, "Why men should believe that I, who write to you, am the true Jesus of the Bible, and why I write to you."

When I lived on earth men did not believe that I was a God, or that I was anything more than a teacher of God's truths, possessed of wonderful powers, not then so well understood as they are now since men have comprehended to a limited extent the possibility of the spirit forms operating through the material world - that is, the spirits of men and the mortals of the other - have the power to communicate with one another, and that the powers possessed by the spirits, which are almost unlimited, may to a certain extent be conferred upon and exercised by men. This intercommunication and possession of powers and the conferring thereof on men, was not so well understood when I was on earth as they are now.

I, by reason of my soul development and my knowledge of spiritual things, was able to exercise these powers to an extent that made the people of my time suppose that I was the only Son of God, possessed of many of His powers and attributes; and as a matter of fact I was possessed of these powers and attributes. But I was only a mortal when on earth, and only a spirit after I passed from the earth to the spiritual life.

Of course, my development of the soul qualities were such as to enable me to do many things on earth which no other mortal could do, and after I became a spirit to obtain a position in the spirit world that no other spirit had obtained. Yet I am only a spirit, a highly developed one, possessing more knowledge of God's truths and having more soul development than any other spirit.

If I were God or a part of God, I would be something more than the mere spirit that I am, and my position would be such that I could not or would not communicate with you in the manner that I do. But I am only a spirit, having the same form and means of communicating with the mortals of earth that other spirits have, only to a greater degree. I am not doing that which should be surprising to mankind.

My home, of course, is in a sphere far above that of the earth sphere, and my condition of development is far greater than that of any other spirit, and I am not of the earth in any particular, yet my powers are correspondingly great and my ability to communicate is in accordance with my powers and knowledge.

If I were God I would not resort to the means of communication that I do now, and it would not be surprising that men would not believe that I would so communicate. But as I said, not being God there is no reason that I should not communicate through you or any other qualified medium the great truths of my Father and the plan provided by Him for man's salvation.

So men should not think that because I am the Jesus of the Bible, and have for so many years been accepted and worshiped by so large a part of the human race as God, or rather a part of Him, that, therefore, it must not he believed that I, as a spirit, have not the qualifications and powers of other spirits, and because I do so communicate, that I do that which, as God, I should not do.

Well, I must not write more as you are not just in condition. But I will finish the next time you write, as I very much want men to understand my position with reference to them and to the spirit world.

I am not so much in rapport with you tonight as usual, and you are not in condition to take my meaning. We will try again, soon. I want you to pray more to the father and have more faith. I will come again soon. I will say good night.

Your friend and brother,

Jesus

Jesus describes what a soul is

March 2nd, 1917

Received by:James Padgett.

Washington D.C.

I am here, Jesus.

I come tonight to write my message on the soul, and will do so, if we can establish the necessary rapport.

Well, the subject is of vast importance, and difficult of explanation, for there is nothing on earth known to man, with which a comparison may be made, and, generally men cannot understand truth, or the nature of things, except by comparison with what they already know to exist, and with whose qualities and characteristics they are acquainted. There is nothing in the material world that will afford a basis of comparison with the soul, and, hence, it is difficult for men to comprehend the nature and qualities of the soul by the mere intellectual perceptions and reason: and in order to understand the nature of this great creation - the soul - men must have something of a spiritual development and the possession of what may be known as the soul perceptions.

Only soul can understand soul, and the soul that seeks to comprehend the nature of itself, must be a live soul, with its faculties developed to a small degree, at least.

First, I will say, that the human soul must be a creature of God and not emanation from Him, as a part of His soul: and when men speak and teach that the human soul is a part of the Over-Soul, they teach what is not true. This soul is merely a creature of the Father, just as are the other parts of man, such as the intellect and the spirit body and the material body, and which before its creation had no existence. It has not existed from the beginning of eternity, if you can imagine that eternity ever had a beginning. I mean that there was a time when the human soul had no existence; and whether there will ever come a time when any human soul will cease to have an existence, I do not know, nor does any spirit, only God knows that fact. But this I do know, that whenever the human soul partakes of the Essence of the Father, and thereby becomes Divine itself, and the possessor of His Substance of Love, that soul realizes to a certainty that it is Immortal, and can never again become less than Immortal. As God is Immortal, the soul that has been transformed into the Substance of the Father becomes Immortal, and never again can the decree, "dying thou shalt die," be pronounced upon it.

As I said, there was a period in eternity when the human soul did not exist and was created by the Father, and when it was made the highest and most perfect of all God's creation, to such an extent that it was made in His image - the only one or thing of all His creations that was made in His image, and the only part of man that was made in His image, for the soul is the man and all his attributes and qualities, such as his intellect and spirit body and material body and appetites and passions, are merely appendages or means of manifestation given to that soul, to be its companions while passing through its existence on earth, and also, qualifiedly, while living in eternity. I mean some of the appendages will accompany the soul in its existence in the spirit world, whether that existence be for all eternity or not.

But this soul, great and wonderful as it is, was created in the mere image and likeness of God, and not in or of His Substance or Essence - the Divine of the universe - and it, the soul, may cease to exist without any part of the Divine nature or Substance of the Father being lessened or in any way affected; and hence, when men teach or believe that man, or the soul of man is Divine, or has any of the qualities or Substance of the Divine, such teaching and belief are erroneous, because man is only and merely the created man, the mere likeness but no part of the Father or of His Substance and qualities.

While the soul of man is of the highest order of creation, and his attributes and qualities correspond, yet he is no more divine in essential constituents, than are the lower objects of creation - they each being a creation, and not an emanation, of their Creator.

True it is that the soul of man is of a higher order of creation than any other created things, and is the only creature made in the image of God, and was made the perfect man, yet man - the soul - can never become anything different or greater than the perfect man, unless he receives and possesses the Divine Essence and qualities of the Father, which he did not possess at his creation, although, most wonderful gift, with his creation, God bestowed upon him the privilege of receiving this Great Substance of the Divine nature, and thereby become Divine himself. The perfectly created man could become the Divine Angel, if he, the man, so willed it and obeyed the commands of the Father, and pursued the way provided by the Father for obtaining and possessing that Divinity.

As I have said, the souls, the human souls, for the indwelling of which God provided material bodies, that they might live the mortal lives, were created just as, subsequently, these material bodies were created; and this creation of the soul took place long before the appearance of man on earth as a mortal, and the soul prior to such appearance, had its existence in the spirit world as a substantial conscious entity, although without visible form, and, I may say, individuality, but yet, having a distinct personality, so that it was different and distinct from every other soul.

Its existence and presence could be sensed by every other soul that came in contact with it, and yet to the spirit vision of the other soul it was not visible. And such is the fact now. The spirit world is filled with these unincarnated souls, awaiting the time of their incarnation, and we spirits know of and sense their presence, and yet with our spirit eyes we cannot see them, and not until they become dwellers in the human form and in the spirit body that inhabits that form, can we see the individual soul.

And the fact that I have just stated, illustrates, in a way, describes the Being of Him, in whose image these souls are created. We know and can sense the existence and presence of the Father, and yet, even with our spiritual eyes we cannot see Him; and only when we have our soul developed by the Divine Essence of His
Love, can we perceive Him with our soul perception, because you have not words in your language to convey its meaning, and nothing in created nature, of which you have knowledge of in which a comparison can be made. But it is a truth; for the vision of the soul perception to its possessor is just as real, as I may say, objective, as is the vision of the mortal sight to the mortal.

It may be asked in considering this matter of the creation of the soul, "were all souls that have been incarnated, or that are awaiting incarnation, created at the same time, or is that creation still going on?" I do know that the spirit world contains many souls, such as I have described awaiting their temporary homes, and the assumption of individuality in the human form, but as to whether that creation has ended, and at sometime the reproduction of men for the embodying of these souls, will cease, I do not know, and the Father has never revealed it to me, or to the others of His angels who are close to Him in His Divinity and Substance.

The Father has not revealed to me all the truths and the workings an objects of His creative laws, and neither has He given to me all power and wisdom and omniscence as some may find justification for believing in certain of the statements of the Bible. I am a progressive spirit, and as I grew in love and knowledge and wisdom when on earth, I am still growing in these qualities, and the love and mercy of the Father come to me with the assurance that never in all eternity will I cease to progress towards the very fountain head of these attributes of Him, the only God, the All in All.

As I was saying, the soul of man is the man, before, while in the mortal existence and ever after in the spirit world, and all other parts of man, such as the mind and body and spirit are mere attributes, which may be dissevered from him as the soul progresses in its development toward its destiny of either the perfect man or the Divine Angel, and in the latter progression, men may not know it, but it is a truth, that the mind - that is the mind as known to mankind - becomes, as it were, non-existent; and this mind as some say, the carnal mind, becomes displaced and replaced by the mind of the transformed soul, which is in substance and quality, to a degree, the mind of Deity, itself.

Many theologians and philosophers and metaphysicians believe and teach that the soul, spirit and mind are substantially one and the same thing, and that anyone of them may be said to be the man - the ego, and that in the spirit world one or the other of these entities is that which persists and determines in its development or want of development the condition or state of man after death. But this conception of these parts of man are erroneous  for they each have a distinct and separate existence and functioning, whether man be a mortal or spirit.

The mind in its qualities and operations, is very well known to man, because of its varied manifestations, and being that part of man which is more of the nature of the material, and has been the subject of greater research and study than has been the soul or the spirit.

While men have, during all the centuries, speculated upon and attempted to define the soul and its qualities and attributes, yet to them it has been intransitive, and impossible of comprehension by the intellect which is the only instrumentality that man generally possesses to search for the great truth of the soul, and hence, the question, of what is the soul, has never been satisfactorily or authoritatively answered, though to some of these searchers, when inspiration may have shed a faint light upon them, some glimpse of what the soul is, has come to them. Yet to most men who have sought to solve the problem, the soul and spirit and mind are substantially the same thing.

But the soul, as concerning man is a thing of itself, alone. A substance real, though invisible to mortals. The discerner and portrayer of men's moral and spiritual condition - never dying, so far as known, and the real ego of the man. In it are centered the love principle, the affections, the appetites and the passions, and possibilities of receiving and possessing and assimilating those things that will either elevate man to the state or condition of the Divine Angel or the perfect man, or lower him to the condition that fits him for the hells of darkness and suffering.

The soul is subject to the will of man, which is the greatest of all endowments that were bestowed upon him by his Maker at his creation, and is the certain index of the workings of that will either in thought or action, and in the souls, qualities of love and affection and appetites and passions are influenced by the power of the will, either for good or evil. It may be dormant and stagnate, or it may be active and progress. And so its energies may be ruled by the will for good or evil, but these energies belong to it and are no part of the will.

The soul's home is in the spirit body, whether that body is encased in the mortal or not, and it is never without such spirit body, which in appearance and composition is determined by the condition and state of the soul. And finally, the soul or its condition decides the destiny of man, as he continues in his existence in the spirit world; not a final destiny, because the condition of the soul is never fixed, and as this condition changes, man's destiny changes, for destiny is the thing of the moment, and finality is not known to the progress of the soul, until it becomes the perfect man and is then satisfied and seek no higher progress.

Now, in your common language and also in your theological and philosophical terms, mortals who have passed to spirit life are said to be spirits, and in a certain sense this is true, but such mortals are not nebulous, unformed and invisible existences, they have a reality of substance, more real and enduring, than has man as a mortal, and are in form and features visible and subject to touch and the object of the spiritual senses. So when men speak of soul, spirit and body, if they understood the truth of the terms, they would say, soul, spirit-body, and material-body.
There is a spirit, but it is altogether distinct and different from the spirit body, and also from the soul. It is not part of the spirit body, but is an attribute of the soul, exclusively and without the soul, it could not exist. It has no substance as has the soul, and it is not visible to even the spirit vision - only the effect of its workings can be seen or understood, - and it is without body, form or substance. And yet it is real and powerful, and when existing never ceasing in its operations - and is an attribute of all souls.

Then what is the spirit? Simply this - the active energy of the soul. As I have said, the soul has its energy, which may be dormant or which may be active. If dormant, the spirit is not in existence; if active the spirit is present, and manifests that energy in action. So to confuse the spirit with the soul, as being identical, leads to error and away from the truth.

It is said that God is spirit, which in a sense is true, for spirit is a part of His great soul qualities, and which He uses to manifest His presence in the universe; but to say that spirit is God is not stating the truth, unless you are willing to accept as true the proposition that a part is the whole. In the divine economy, God is all of spirit, but spirit is only the messenger of God, by which He manifests the energies of His Great Soul.

And so with man. Spirit is not man-soul, but man-soul is spirit, as it is the instrumentality by which the soul of man makes known its energies and powers and presence.

Well, I have written enough for to-night, but sometime I will come and simplify this subject. But remember this, that Soul is God, soul is man, and all manifestations, such as spirit, and spirit body are merely evidences of the existence of the soul - the real man.

I have been with you as I promised, and I know that Father will bless you.

So with my love and blessing, I will say good-night.

Your brother and friend,

Jesus

Ann Rollins describes who God is

January 31st, 1915.

Received by James Padgett.

Washington D.C.

I am here, Ann Rollins:

You must not think that because the Master said that God is a personification of love, power, and wisdom, that there is no real God, but merely an abstract being representing these attributes.

He is a real being, and these attributes are His, and not the combination of the attributes. 
He exists, and without Him, there would be no love, wisdom, or power. He is the creator of these principles, and not their creature.

 As Jesus said: He is without form or substance, such as mortals and spirits have; yet He has a spiritual substance, and that is real, and not shadowy or non existent. Pantheism is different from what God is.

While His attributes are everywhere, yet He is of an identical substance of spirit. So do not let the idea possess you, that he is not a being, for he is, and even though we cannot see Him, or feel Him as a spirit, yet He exists as His one true self. So believe in a personal God in that sense.

I know that it is hard to comprehend the true conception of His being, but the higher we get in the scale of love, the more apparent becomes His real existence as a being. Do not let your inability to grasp the true meaning of this description of God and His nature, lead you to think that He is a mere essence. He is real, and to us who have received a large amount of His love and essence, He becomes as real as if we could see and feel Him with our spiritual eyes and hands.

I know the difficulties in the way of your finite mind to grasp the true conception of His being, but as love draws you closer to Him, the mind gives way to the perceptions of the soul, and God appears as a real existing being, the creator of all.

I want to tell you further, that God,  while He works through His angels, yet He, Himself, comes into our souls by His direct communication. The Holy Spirit is His messenger that causes the souls of men to hear and receive this soul communication; yet God's Love comes direct from Himself, and when man was created in the likeness of God, he was given a soul that was capable of receiving the soul essence of the Father.

Neither in his physical nor spiritual form was man created in the image of his Father, because the Father has no such forms. But in the soul essence, the image was made alike.

Yet man is of such a great degree in God's creation that he can refuse to receive this soul essence, if he so wills. His soul is capable of receiving it, but is not compelled to do so, and while man has the image, yet if he neglects to receive the substance, he will never become at-one with the Father. That image will never be more than an image only.

God is so good, that He implanted in man's soul what may be called the natural love; and that love is sufficient to make him comparatively happy, and in the great day when sin and error shall be destroyed, man's natural love will be able to cause this happiness.

But man will not be at-one with the Father in the larger sense, and will not take on the divine nature of His God. So you see the necessity of seeking this wonderful union with the Father. 

I must now stop.

Ann Rollins

How the divine love enters into the soul of 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 be 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 mortal 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-one-ment 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 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

 

The First Celestial Sphere is the one immediately above 
seventh spirit sphere.

Continuation from preceding message

I am here. Jesus.

I come tonight to finish my message and will do so, if your condition is such that you may receive it.

Well, as you may remember, my subject is: "How the Divine Love enters into the soul of a human being."

I have already explained to you the difference between, and the respective functions of the physical body, the spiritual body and the soul , and how the real man is the soul, which may live forever. I have also shown you how the physical and spiritual bodies change their component parts, and as such bodies, disintegrated and disappear in the form that they may have at any one time.
Well, the soul is the man and becomes the angel of God's kingdom. The soul may also become only the everlasting part of man in the spiritual kingdom as contradistinguished from the Celestial Heavens.

The only way in which the soul may become an inhabitant of the Celestial Spheres, is by its obtaining of the Divine Love and thereby become a partaker of the Divine nature of the Father; and this can be accomplished only by the inflowing of the Divine Love, by means of the operation of the Holy Spirit, which is the instrumentality used by God to carry this Love to the souls of men.
As I have before said, this love never forces itself into the souls of men, and comes only when men seek for it in sincerity and with effort. It is waiting for all men to receive it, but never comes into the soul of its own initiative, and without invitation. So the important question is, how does it come into the soul and what must men do to induce its inflowing.

There is only one way, and that is by the opening up of the soul in such a manner that this Love, when it comes in response to sincere seeking, may find an entrance and a condition of development that will cause it to find lodgment and abiding place, harmonious and satisfactory to the qualities of its own existence. Of course, man cannot of himself open up his soul to this inflowing, for, while he has great power, yet the will is not sufficient; nor has he any other inherent qualities that will enable him to place his soul in such condition as to make possible the work of the Holy Spirit in causing the love to flow into the soul.


The only means by which this can be accomplished are prayer and faith. When a man in true earnestness and sincere aspirations, prays to the Father for this Divine Love, such prayer not only brings Love, but causes those portions of the soul which are capable of receiving this Love to open up to its coming and to work in such a way as to attract the Love.

The Holy Spirit never performs this work of preparing the soul for the reception of this Love, but merely brings the Love and causes its inflowing when the soul is in condition to receive it. In answer to prayer, there are other instrumentalities of the Father working to prepare the soul condition that is required, and these instrumentalities are the bright spirits of the Celestial Heavens, whose duties, among others, are to answer the prayers of the penitent in the way of infilling the soul with influences that turn the thoughts and aspirations to this Divine Love and its operations.

As I said when on earth, there is no other way to get into the sheep fold but through the gateway provided,--he that attempts to climb over the fence is a thief and a robber. 
But this should be modified to fit the exact fact, for there is no possibility of getting into this fold by climbing the fence. There is only one way--that through the gate of prayer and sincere longing.

I know that many men believe that the performance of church duties, and the observation of the requirements of the church as to baptism and the sacraments, etc., will be sufficient to enable them to get into the Kingdom; but I tell you that they are all wrong, and their disappointment will be very great when they come into the spirit world.

What are called moral deeds and good thoughts will not cause this inflowing of the Divine Love because these things are necessary steps towards the purification of the soul in its natural love; and no matter how pure this love may become, yet it is not the Divine Love or any portion of it.

Good thoughts and deeds, though, may help to turn the aspirations of the soul to these higher conditions, and open up its perceptions to a degree that may lead to prayer and faith, and, therefore, in addition to their work of purifying the natural love may prove to be of great value in assisting men towards the development of the soul so that the Divine Love may enter into it. But to depend on good thoughts and moral deeds and a life pure from sin to give man the right to an entrance into the Celestial Kingdom, is a great mistake.

The Divine Love is a thing entirely apart from the nature of man, even in its purest state, and was never conferred on man as was the natural love, and, consequently, when man obtains this Divine Love and it becomes a part of his soul qualities, his nature, as it were, changes, and he becomes a new creature. An additional something has been conferred upon him, and it becomes impossible for him to remain the mere man that he was, and he always would be, except for this change in his nature.

I know that men do not understand the distinction between a man with only the natural love and one with the Divine Love, but the distinction is so great, that the one, when possessed to a sufficient degree, makes the man a part of Divinity, while the other, no matter how fully possessed and how pure it may become, makes man merely man, though a perfect one.

Whosoever will pray in sincerity for the inflowing of this Divine Love will receive it. It is not a respecter of persons, and the sincere aspirations of the soul of any man, be he prince or peasant, rich or poor, will invariably cause this love to come into his soul and change his nature, so that he will become a new creature, and one not subject to death forever more.

The merely intellectual prayers are not efficacious, for it does not have any effect in opening up the soul, and neither does much of this praying do the work. One little moment of this true praying will be more effective in causing this Divine Love to flow towards the soul than a whole lifetime of idle repetition of prayers that come from a source merely mental. And here let me say that the mind is not the soul, and much less God.

Well, I think I have made plain how this love flows into a man's soul, and in addition what its effect is, when possessed by man. There is nothing in all God's universe that can take its place for the purpose of making a man at-one with the Father, and of causing him to become Divine in so far as he possesses this Love.
So I say to all men, pray and pray and never cease to pray for the inflowing of this Love, for there is no limit to its abundance, or the amount which man or spirit can obtain. Always in the Celestial Heavens, we spirits continually pray for an increased bestowal, and always our prayers are answered, but always there is more to follow.

I must not write more tonight.

I am satisfied with the correctness of your receiving my message, and will come again and write you another.
With all my love and blessings,

I am your brother and friend,
Jesus 

Matthew Wrote the Passage on Divorce

I am here, Jesus:

I shall write my message to you on one of the most puzzling passages in the gospel of Matthew that confronts every student of the New Testament, and that is the subject of divorce as Matthew is supposed to have written it.

All I can say is that Matthew did write the passage on divorce, but with certain differences that render the meaning and interpretation entirely different.

In the first place, divorce itself, while not evil, merely gives recognition to a state that arises from an evil condition between two souls that are suffering from evil spirits or from the evil desires that beset these souls, and which cause such inharmony between them that they cannot endure each other's company and they desire to part.

Now such an act of divorce, as I have said, simply recognizes such inharmony of soul as a reality, and it is not the solution to the problem of marriage which is beset by the difficulties caused by the actions of the evil souls.

The solution is not divorce, but removal of the evil that afflicts the souls, and such evil can only be removed by a great effort on the part of the individuals in question, the exercise of their natural love, or better still, by the Divine Love entering into the souls of the marriage partners and thus causing the elimination of those evils afflicting their souls.

And with the elimination of these evils the souls regain their pristine purity and harmony is regained in the marriage state.

It is for this reason that I did not approve of divorce, whereas Moses had to tolerate it because the Divine Love was unknown at the time of Moses and he therefore had to condone a situation which arose from the hardness of men's hearts and here in referring to Moses' law I referred to man's use of the bill of divorcement rather than that of the woman, who at this time was subjected to man's domination in things of conjugal status, and he was the aggressor much more often than the woman.

When I appeared in Palestine to commence my ministry, it was possible for mankind to receive the Divine Love through the Holy Spirit and men with faith in my doctrine that the Kingdom of God was at hand, could, by applying my teachings, receive the Divine Love and obtain that transformation of their souls that would obviate the necessity of divorce through the transformation of their soul condition from one of evil to that of pure angels, with nothing but natural and divine love for the marriage the marriage partner.

At the least, the Divine Love operating in the souls of mortals could render these souls so free from evil as to make marriage harmonious.

When I spoke then of divorce in a way that showed that separation from a woman and marriage to another merely caused the man to commit adultery, and the man who married the woman thus put away, to also commit adultery, I meant to picture a condition of sin in an otherwise perfect condition of soul.

In the state of the Jewish nation at the time, the action of divorce was a necessary evil and I had no intention of decreeing that divorce as had been granted by the law of Moses should be eliminated, for conditions affecting husband and wife were even worse in my day than in the time of Moses and the consequent use of my word as a law to be observed by Christians in later times was not my intention at all, since I was simply stating an ideal.

Furthermore, I never said that a woman should be divorced on the grounds of adultery, as the New Testament puts it, for this phrase "Except for adultery" was inserted later by a writer who, in accordance with later views, took a very harsh attitude towards marital sinners.

This attitude does not represent my true ideas on the subject, for my real attitude towards the adulterous wife is very clearly demonstrated by the passage in John which portrays my words to the Jews who brought an erring wife before me; and these words were that she should be forgiven because no accuser, and that included the offended husband, was without sin.

All sinners, if repenting of their sins in good faith, could come before the Heavenly Father in trust in His Love and Mercy and this includes not only the thief and the murderer but the adulteress as well.

So you see how well meaning but misguided writers who had no conception of my real teachings put an entirely different interpretation upon my sayings and actually put words into my mouth that I never said; and this defiling of my teachings has brought untold woe to mankind for many hundreds of years and has caused the writer terrible years of torture in the hells for his well-meaning insertions.

I would like to state that divorce is admissible where it terminates a state of fornication in the eyes of God even though a marriage is observed by man and that is when both partners married for other considerations except love, which is the only true justification for marriage; and where there are children, the divorce between such couples simply causes more hell on earth for parents and children and is one of the greatest causes of unhappiness on earth.

Hence, couples should under all conditions seek to work out a solution for themselves and their children if this is at all possible through the exercise of their natural love and the purification of their souls, but as I have said before, through acknowledging that God is our heavenly Father and that He seeks to help mortals, if mortals will only turn to Him and seek His help with all the earnestness of their souls, into which the Divine Love can then be conveyed with its consequent elimination of evil from these souls and their transformation in the Divine Essence.

Into this most important phase of man's existence as in all the others, the Divine Love will bring peace and happiness and harmony and will result in the avoidance of the terrible hells reserved for man whose soul is damaged by his evil desires and inclinations.

I will continue with the New Testament and its truths and falsities, and I want to talk to you about the Divine Love in one of the passages concerning the rich young man who appeared to me and asked me how he could obtain salvation for his soul and the way the New Testament describes this meeting between us leads the reader to assume that my great message to mankind was nothing more than the ten commandments, for several of the most important ones concerning man's love of God are omitted completely and only those dealings with man's relationship to other men are given.

When the young man declared to me that he had obeyed all of these commandments and that he wished to know what else he had to obey or what else he had to do to merit salvation, I told him to give away all his property, become poor and to follow me.

Well, this makes a very nice story in the New Testament and is one that is usually read with interest and accepted by all who understand that the ten commandments given to the children of Israel by Moses were in reality the laws of God pertaining to the moral code.

But, they do not realize that if that were all that I had come to Palestine to teach, then there was no need of Jesus, for Moses had already given these commandments and I could do nothing more than to confirm what Moses had already proclaimed.

As a matter of fact, I did teach the laws of Moses because they lead to the pure but not divine angelic state which can be reached through obedience to the moral code, but my mission, as you know, was to teach not the law, but Grace.

That is to say, freedom from sin, not by obedience to law, but through the transformation of the soul through the Divine Love's being conveyed into that soul through the Holy Spirit.

That is precisely what I taught the rich young boy who appeared to me in order to learn the way to salvation, for the love of man to man and love to the Father do not lead to salvation in the sense that they give man immortality and At-onement with the Father.

I therefore taught the young man the New Gospel of Grace and the Divine Love, which was superior to loving God and reverencing God in the prescribed way, as found in the first three commandments of Moses, and later writers of the gospel, in their copying and recopying, could not understand my allusions to and teaching of the Divine Love superior to the laws of love to God, which was, as one might say, a very part of their being, and they gradually eliminated all references to this teaching as well as to those Mosaic commandments requiring love of man to God, for one could not be stricken out without the other, and allowing the Gospels to deal merely with the relationship of man to man and avoidance of sin through material possessions and desire for them.

And thus, it was that once again my teachings were nullified by these copyists in the most important aspect of my mission -- the announcement of the glad tidings of the rebestowal of the gift of Divine Love and the resultant decrease in the ability of man to understand my true mission.

One of the things which should be kept in mind, however, in the reading of the passage in Mark and Luke is that there is absolutely no reference to the vicarious atonement through my blood on the cross as the means of salvation when the direct question was put by the rich young man, and I point to this omission as a proof positive that the entire conception of the vicarious atonement was a much later conception and never formed part of the original writings of my disciples, but was an afterthought that took form and shape when the teachings of the New Birth had been eliminated and a new conception of salvation was introduced in a way to conciliate the old Jews, and they made me the sacrifice that would cleanse the sins of mankind through the shedding of my blood.

You know that I have dealt at length with this subject before and so have my disciples in their message through Mr. Padgett but I have deemed it appropriate to refer to it again in connection with a definite incident related in the New Testament and to emphasize its falsity.

Jesus of the Bible
and
Master of the Celestial Heavens

http://youtu.be/dKyttUAJBI4

Who and what is God

May 25th, 1917

Received by James Padgett.

Washington D.C.

I am here, Jesus.

I have been with you as you prayed, and joined in your prayer to the Father for the inflowing of His Great Love into your soul in great abundance; and I know that His Holy Spirit is present and that His love is flowing into your soul, and that you are becoming in at-onement with the Father.

 His love will always come to you when you pray as you have tonight, and His listening ear is always open to the earnest aspirations of His children who come to him with the true longings of the soul. You have the secret of reaching the Father's love, and on all occasions, when you feel that you need that Love or desire a nearness to the Father, use the secret and you will not be disappointed.

You are in better condition tonight in your soul development and perceptions and can receive my message which I have desired for some time to communicate, and to do which I was waiting only for you to be in a complete rapport with me.

Well, you will remember, that in the early stages of our writings, I communicated to you my knowledge and conception of "who and what God is," and that I have recently told you that I desired to rewrite the message, as your condition is now so much better to receive these truths than it was when the message was written; and so, tonight, I will deliver the message, and will take a more complete possession of your brain and control of your hand than I was able to do at the time mentioned.

Then the question is: Who and What is God?

 

In dealing with this question, you must realize that it is not so easy to describe in language that mortals can comprehend the Essence and Attributes of God, and I feel the limitations that I am under in endeavoring to give you a satisfactory description of the only and true God; not because of the paucity of knowledge and conception on my part, but because of the fact that you have not the required soul development to enable me to form the necessary rapport with you, in order that through your brain, may be expressed the exact truth as to who the Father is.

Well, to begin, God is Soul, and Soul is God. Not the soul that is in the created man, but the Soul that is Deity and self-existent, without beginning or ending, and whose entity is the one great fact in the universe of being.

God is without form, such as has been conceived of by man in nearly all ages, and especially by those who believe in the Bible of the Hebrews as well as in that of the Christians.

But nevertheless, He is of form, which only the soul perceptions of the soul of a man which has arrived at a certain degree of development, that is taken on the Divine nature of the Father and thus become a part of the Soul of God, can discern and realize as an entity.

There is nothing in all nature with which men are acquainted or have knowledge of, that can be used to make a comparison, even in the spirit perceptions, with this Great Soul; and hence, for men to conceive of God as having a form in any manner resembling that of man, is all erroneous; and those who, in their beliefs and teachings, deny the anthropomorphic God, are correct.

But, nevertheless, God is of form such as to give him an entity and Substance and seat of habitation, in contradistinction to that God which, in the teachings of some men, is said to be everywhere in this Substance and entity - in the trees and rocks, and thunder and lightning, and in men and beasts, and in all created things, and in whom men are said to live and move and have their being. No, this concept of God is not in accord with the truth, and it is vital to the knowledge and salvation of men that such conception of God be not entertained or believed in.

To believe that God is without form is to believe that he is a mere force or principle or nebulous power, and, as some say, the resultant of laws; which laws, as a fact, He has established for the controlling of His universe of creation, and which are expressed to men by these very powers and principles, that to some extent, they can comprehend.

The child has asked: "Who made God?" And because the wise men cannot answer that question, in their wisdom, they conclude and assert that there can be no real God of personality or soul form, and, hence, only force, principle or evolved laws can be God; and in their own conceit think that they have solved the question.

But the child may not be satisfied with the answer, and may ask the wise men: "Who made principle and force and laws that must be accepted as the only God?" And then, the wise men cannot answer, unless they answer: "God," which they do not believe, but which let me say, is the true and only answer.

God is back of force and principle and law, which are only expressions of His being, and which without Him could not exist; and they are only existences, changeable, dependent and subject to the will of God, who only, is Being.

God then, is Soul, and that Soul has its form, perceptible only to Itself, or that of man, which, by reason of the sufficient possession of the very Substance of the Great Soul has become like unto God, not in image only, but in very Essence.

We spirits of the highest soul progression are enabled by our soul perceptions to see God and His form. But here, I use the words "see" and "form," as being the only words that I can use to give mortals a comparative conception of what I am endeavoring to describe.

When it is remembered that mortals can scarcely conceive of the form of the spirit body of a man, which is composed or formed of the material of the universe, though not usually accepted to be of the material, it will be readily seen that it is hardly possible for me to convey to them a faint idea even of the Soul form of God, which is composed of that which is purely spiritual - that is, not of the material, even though to the highest degree sublimated.

And although I am not able because of the limitations mentioned, to describe to men that form which they may glean a conception of the Soul's form - as such form can be seen only with the soul's eye, which eyes men do not possess - it must not be believed that because men cannot understand or perceive the truth of the Soul's form, therefore, it is not a truth.

A truth, though not conceived or perceived by men, spirits or angels, is still a truth, and its existence does not depend upon its being known; and even though all the mortals of earth, and the spirits and angels of heaven, save one, could not perceive the existence of that truth, yet its existence perceived by that one irrefutably proves its reality.

But, as I have said, the truth of God's form - the Soul's form can be testified to by more than one of the celestial spirits of men passed from earth; and the possibility is before mortals of the present life, in the great future, if their souls have become possessed of the Divine Substance of God's Love in sufficient abundance to perceive God as I have attempted to explain.

The created soul of man has its form, it being made in the image of God, yet man cannot see that form, although it is a fact and can be testified to by many in the spirit realms. And here it needs to be said, that when in our message we speak of God as being without form, we mean any such form as men have or think they have conceived of, and our expressions must not be considered as contradictory to what I have tried to explain as the form of God.

Well, in addition to the form, God has a personality, and this is expressed and made known to man by certain attributes, which to the consciousness of man is existent in the universe; and to some philosophers and scientists and wise men these attributes are their impersonal God himself, and to them the only God. They make the created, the Creator, not realizing that behind the expression must be the Cause; and that greater than the attribute must be That from which the expression of the attribute is projected, or, as they better like to say, evolved.

And here, I, who know, desire to say that these manifested attributes or forces and powers and principles and laws and expressions do not, all together, constitute or be that from which they flow or in which they have their source. God is Himself, alone. His Attributes or expressions manifested to mortals or spirits, are only the results or effects of the workings of His Spirit, which Spirit is only the active energy of His Soul - Himself. And hence, the form of God is not distributed over the whole universe of creation where His attributes may be, or because they are everywhere manifested.

No, as was said by Moses of old, and as was said by me when on earth: God is in His Heavens. And although it may be surprising and startling to mortals to hear, God has His habitation, and God the Substance, the Self-existing and Soul form, has His locality, and men do not live and move and have their existence in God; but in His emanations and expressions and spirit they do.

As you are somewhat exhausted, I think this a good place to stop. I am pleased that you are in such good condition. So be prepared for an early resumption of the message.

With my love and blessings, I will say, good night.

Your brother and friend,

Jesus