(from the book: The Gospel of God's Love -- the Padgett Messages)
Go to your Father in prayer
September 28, 1914
I am here—Jesus
You are my true brother, and will soon have the love of our Father in your heart. Do not be discouraged or cast down, for the holy spirit will soon fill your heart with the love of God, and then you will be most happy, and full of light and power to help yourself and fellowmen.
Go to your Father for His help. Go in prayer, firmly believing, and you soon will feel His love in your heart. My teachings, I know, you will receive in the course of time, and you will then see that your understanding will be greatly enlarged, so that you will know that I am the Father’s son, as I explained it to you a few nights ago. You can and will receive the Father’s love so that you will not need to go through an expiation in the spirit world.
I was not “conceived by the holy spirit,” in the sense taught by the preachers and teachers who are now leading mankind in the doctrines of the churches. I was born as you were born, and my earthly father was Joseph. I was conceived by the holy spirit in the sense that I began receiving God’s love into my soul while still in the womb, which enabled me to be born free from sin and error.
I was always free from sin and error, but I had all the feelings and longings of a human being which were not of sin. My love was human as well as spiritual, and I was subject to all the feelings of sympathy and love that any other human being was. Do not understand that I was preoccupied with those desires and longings for the pleasures of the world which the human passions create—I was not—but I was capable of deep feeling, and could feel and know the suffering and distress of humanity.
Yes, I will, and you will learn that many errors were introduced by the writers of the Bible. I will show you that many of the alleged sayings of mine were not said by me, and did not express my teachings of the truth.
You are too weak to write more. You have my blessing, and also that of the holy spirit.
Jesus the Christ
Only one God
January 24, 1915
I am here—Jesus
You are now in condition, and I will give you a short message.
When I was on earth I was not worshiped as God, but was considered merely as a “son of God,” in the sense that in me were imposed the truths of my Father and many of His wonderful and mysterious powers. I did not proclaim myself to be God; neither did I permit any of my disciples to believe that I was God, but only that I was His beloved son, sent to proclaim to mankind His truths and show them the way to the love of the Father. I was no different from other men, except that I possessed this love of God to a degree which made me free from sin, and prevented the evils that formed a part of the nature of men from becoming a part of my nature.
No man who believes that I am God has a knowledge of the truth, or is obeying the commandments of God by worshiping me. Such worshipers are doing the cause of God and my teachings great injury; for many a man would have become a true believer in and worshiper of the Father and a follower of my teachings had not this erroneous doctrine been interpolated into the Bible. It was not with my authority, or in consequence of my teachings that such doctrine was promulgated or believed in. I am only a son of my Father, as you are; and while I was always free from sin and error, yet you are His son also, and if you will seek earnestly and pray to the Father with faith, you may become as free from sin and error as I was then, and am now.
The Father is Himself, alone. There is no other God besides Him, and no other God to be worshiped. I am His teacher of truth, and am “the way, the truth and the life,” (John 14.6) because in me are those qualities of goodness and knowledge which fit me to show the way and lead men to eternal life in the Father, and to teach them that God has prepared a kingdom in which they may live forever, if they so desire.
But notwithstanding my teachings, those who assumed high places in what is called the Christian Church imposed doctrines so at variance with the truth that in these latter days many men, in the exercise of an enlightened freedom and reason, have become unbelievers and turned away from God and His love, and have thought and taught that man himself is sufficient for his own salvation. But while these Christian doctrines are erroneous, yet these same men also err when they choose to disbelieve in God and in my teachings.
What my teachings are, I know it is difficult to understand from the writings of the New Testament, for many things therein contained I never said, and many things that I did say are not written therein. I am now going to give to the world the truths as I taught them when on earth, and many that I never disclosed to my disciples or inspired others to write.
No man can come to the Father’s love, except he be born again. (John 3.3) This is the great and fundamental truth for men to learn and believe, for without this “new birth” men cannot partake of the divine essence of God’s love, which, when possessed by a man, makes him at-one with the Father. This love comes to man by the workings of the holy spirit, which causes this love to flow into his heart and soul, filling it, so that all sin and error is eradicated.
I am not going to tell tonight just how this working of the spirit operates, but I will say that if a man will pray to the Father and believe, and earnestly ask that this love be given him, he will receive it; and when it comes into his soul, he will realize it.
Let not men think that by any effort of their own they can come into this union with the Father, because they cannot. No river can rise higher than its source, and no man who has only the natural love (and that, often filled with sin and error) can of his own powers cause that natural love to partake of the divine. Man is a mere creature, and cannot create anything higher than himself; and so man cannot rise to the nature of the divine unless the divine first comes into that man and makes him a part of its own divinity.
All men who do not get a part of this divine essence will be left in their natural state; and while they may progress to higher degrees of goodness and happiness and freedom from sin, yet they will be only natural men still.
I came to show men the way to this divine love of the Father, and to teach them His spiritual truths, and my mission was that in all its perfection. And along with these teachings, I also showed men the way to greater happiness (on earth as well as in the spirit world) by teaching them the way to the purification of their natural love—a purification and happiness that could be theirs even though they neglected to seek for and obtain this divine love.
Let men ponder this momentous question, and they will learn that the happiness of the natural man, and the happiness of the man who has obtained the attributes of divinity are very different, and in all eternity must be separate and distinct.
My teachings are not very hard to understand and follow, and if men will only listen to them and believe them and follow them, they will learn the way and obtain the one perfect state of happiness which the Father has prepared for His children. No man can obtain this state of celestial bliss unless he first gets this divine love, and so becomes at-one with the Father. I know it is thought and taught that morality and correct living and great natural love will assure a man’s future happiness (and this is true), but this happiness is not that greater happiness which God desires His children to have, and to show the way to which I came as the Messiah.
I shall write no more tonight, but I will continue to tell you these truths which will be my new gospel to all men. And when they have heard my messages, they will understand that there is only one God, and only one to be worshiped.
With my love and blessings I close for this time.
December 2, 1916
I am here—Jesus
I merely want to say a word for the benefit of you and your friend. (The “friend” frequently referred to in the messages is Leslie R. Stone, who was instrumental in the eventual publication of the messages) I have listened to your conversation tonight, and find that it is in accord with the truth, and that the influence of the spirit is with you both. Continue in your line of thought, and in prayer to the Father, and also in your making known to others, whenever the opportunity arises, the importance of seeking for and getting the divine love.
As your friend said, the only prayer that is necessary is the prayer for the inflowing of this love; all other forms of aspiration or prayer are secondary, and will not, of themselves, produce this love in the souls of men.
Let your prayer be such as this:
Our Father, who art in heaven, we recognize that thou art all holy, loving and merciful; and that we are thy children, and not the subservient or depraved creatures that false teachers would have us believe. We are the greatest of thy creation, and the most wonderful of all thy handiworks, and the objects of thy great soul’s love and tenderest care.
Thy will is that we become at-one with thee, and partake of thy great love, which thou hast bestowed upon us through thy mercy and desire that we become, in truth, thy children—through love, and not through the sacrifice and death of any of thy creatures.
We pray that thou will open up our souls to the inflowing of thy love, and that then may come thy holy spirit to bring into our souls this love in great abundance, until our souls shall be transformed into the very essence of thyself. And that there may come to us faith—such faith as will cause us to realize that we are truly thy children, and one with thee in very substance, and not in image only.
Let us have such faith as will cause us to know that thou art our Father, the bestower of every good and perfect gift, and that only we ourselves can prevent thy love changing us from the mortal to the immortal.
Let us never cease to realize that thy love is waiting for each and all of us, and that when we come to thee in faith and earnest aspiration, thy love will never be withholden from us.
Keep us in the shadow of thy love every hour and moment of our lives, and help us to overcome all the temptations of the flesh, and the influence of the lower ones, who so constantly surround us and endeavor to turn our thoughts away from thee, to the distractions and allurements of this world.
We thank thee for thy love, and the privilege of receiving it. We know that thou art our Father—the loving Father who smiles upon us in our weakness, and is always ready to help us and take us to thy arms of love.
We pray thus with all the earnestness and sincere longings of our souls, and trusting in thy love, give thee all the glory, honor, and love that our finite souls can give.
Such a prayer appeals to the love of the Father, and with the answer (which will surely come) will come all the blessings that men may need, and which the Father sees are for the good of His children.
I am in very great rapport with you tonight, and see that the Father’s love is with you, and that your souls are hungry for more.
So my brothers, continue to pray and have faith, and in the end will come a bestowal of the love like unto that which came to the apostles at Pentecost.
I will not write more now. In leaving you, I will leave my love and blessings, and the assurance that I pray to the Father for your happiness and love. Goodnight.
Your brother and friend,
Only soul can call to soul
July 11, 1917
I am here—St. John
I heard your prayer, and know that this love is flowing into your soul, and that you now have a great abundance of it in your possession, of which you are conscious. It will never fail you when you pray in earnestness and with the real longings for its coming. It is always ready to respond to your aspirations, and to make you feel its presence, and the happiness that comes with it.
I, as you know, am your special friend in my work of helping to develop your soul, and whenever you pray to the Father as you have just prayed, I come to you with my love and influence to help open up your soul to the inflowing of this love. Have faith, and you will have the certainty of the presence of the love, and that it is yours, seeking to come into your soul in greater and more abundance.
You are blessed in that you have the knowledge of the existence of this love, and know that it may be yours if you so will it to be, and pray with the true longings of your soul’s desires. You cannot doubt the truth of what I write, for, as in the ordinary things of life, there is nothing so convincing as personal experience, and your experience is such that there has been no room for doubt.
So if you would keep the consciousness of the presence of this love continually alive, pray and pray, whenever the opportunity presents itself. And by this I don’t mean that you shall wait for a time when you are not engaged in your business affairs, but at moments when the mind may be free, even if only for a moment, from these business affairs. The longings, if exercised only for a moment, will bring their results, for God’s ear is always open, and ready to cause the responses to such longings.
One moment of true soul-felt longing is more effective than hours of prayer where these longings are not present. The prayer of the lip or of habit arises no higher than the escaping breath, and does not cause the love to respond and flow into the soul. Remember this, and then realize how futile are all the prayers of preachers and ostensible worshipers when the soul’s longings and desires are not present.
Only soul can call to soul, and love responds only when such soul calls. The mere desires of the mind, if I may so express my meaning, do not in the least affect the soul. As mind can operate only on mind, the soul’s faculties are not activated when only mind is in operation. Hence you will see that worship that comes merely from the mind will not effectuate the working of the love or bring into operation the holy spirit.
I write this to further encourage you, and also to make plain the necessity for the true prayer.
Seek and ye shall find
May 25, 1915
I am here—Jesus
You are better tonight in your spiritual condition, and I will write a formal message. I desire to write on the subject of: The real meaning of the earth life.
When men come to the knowledge that they are children of the Father, and under His care and protection, they will see that they must lead such lives as will fit them to become in union with the Father, and be able to partake of His love, which makes them, as it were, a part of Himself. There is in all men the potentiality of becoming a part of the divine essence, but in order for them to partake of this divinity they must let the love of the Father, in its highest nature, enter into their souls and make them at-one with Him.
No mere love that men had bestowed upon them as creatures of the Father’s handiwork will enable them to attain to this exalted condition. The natural love, of itself, is not sufficient, because when that love was bestowed upon them it was merely intended to enable them to live in a good and harmonious way with their fellowmen. It was not the love that formed a part of the divine nature of the Father, and was not intended to make men a part of that nature.
So, in order for men to receive this higher love, they must do the will of the Father while on earth, or they will have a more difficult work, after they become spirits, in receiving the wonderful inflowing of this divine love. The earth is the great plane of probation, and the development of the souls of men depends upon their living in accordance with those principles which the Father has established as the means whereby they may receive this condition of love which alone can make them at-one with Him.
Merely good deeds are not sufficient. Back of all deeds must be the soul’s development which results only from the possession of this love. I do not mean by this that deeds do not form a part of this development, for they do; but deeds without the possession of this love will never make a man the possessor of the one thing needful to ensure his entrance into the Heavenly Kingdom. Men must love one another, and must of course, “do unto each other as they would be done by”; and if this rule of conduct was observed, men on earth would be much happier, even if they do not possess the divine love that I speak of.
No man can, of himself, become filled with this love, for in only one way will it come into his soul, and that is by prayer to the Father for its inflowing, and faith that He will give it to him who asks earnestly and humbly. I know that some men think that prayer is nothing more than an appeal to their own better selves, but I tell you that this is an erroneous belief; and when they realize the truth that prayer ascends to the Father, and is heard by Him and answered, they will understand the great mission and benefit of prayer.
Let men live the most exemplary lives, and yet they will not necessarily become partners of this great love, and have the qualities that are necessary to enable them to receive the great gift of unison with the Father. I urge all men to live a good, moral life, because it has its own reward in the spirit world, and will fit them for a life in the natural heavens which will bring them much happiness—but not the greater happiness of those who fit themselves for a life in the Celestial Kingdom.
I will not discourage men from seeking the life of a moralist, or of one who tries to follow the rules of conduct which the golden rule imposes, but on the contrary, emphasize the necessity for such a life. A good man approaches nearer to the image of the Father than any other being can possibly attain to, and his reward in the future life will be that which comes from living such a life. So I say, the more a man lives in accordance with these moral precepts, the nearer he will approach the image in which he was created. But why should men be satisfied with the image when the real substance may be theirs by obeying the invitation of the Father? The image may satisfy some who are content with small things, but the aspiring soul wants the real substance which the Father offers freely to those who will accept His invitation.
No man can really live a good moral life unless he has as his guide the love that I have mentioned. And I do not believe that any man who knows the difference between the image and the substance will be satisfied with the former; for if so he is rejecting the greatest happiness that even the Father can bestow upon him. So let not men be content with trying to live good moral lives, but seek with all their hearts the love that makes them truly angels of God—and such angels as can feel and realize (by reason of the divinity which such love brings to them) the certainty that they are immortal.
Immortality is only of God, and anything less than God (or His divine essence which makes the creature a part of that divinity) is not immortal. Adam and Eve (as they are called) were mortals who were free from sin, and obedient to the Father, and who thought that they were immortal. But when the temptation came and they yielded, they realized to their great sorrow that they were not immortal—and such will be the realization of every spirit, in the future life, where the divine love of the Father has not become a part of its existence.
Life on earth is an important part of the great eternity of living, and men should realize this to its fullest meaning, and not think the earth a mere stopping place where the spirit is enfolded in flesh only for the pleasures and gratification of its carnal appetites. The earth life is a fleeting shadow of the spirit life, but an important shadow to the happiness which man may enjoy in the future. It is the most important period of man’s whole existence, and the way that such life is lived may determine the whole future life of the man. I don’t mean that there is no redemption beyond the grave, for the mercy of the Father continues into the spirit life; but when man fails to accept this mercy (I mean the way in which he may become a divine child of the Father) while in the earth life, he may never accept it in the spirit life.
So many spirits are contented to remain in the happiness of their natural love, and refuse to be convinced that there is a greater love and happiness awaiting them in the Father’s Kingdom, which may be theirs if they will only believe and seek. This I say from my knowledge of the real conditions of spirits in the spirit world, and the difficulty which the redeemed spirits have found in their endeavors to convince these spirits who are enjoying the happiness of their natural love that there is a happier and better sphere in which they may live, if they will seek for the divine love of the Father.
As I said when on earth, “Strait is the gate and narrow is the way which leads to life eternal, and few there be who enter therein.” (Matthew 7:14) — and this saying applies to the spirit world as well as to the material world. So let me urge all men to seek the strait and narrow way, for only by it can men come to the full enjoyment of what the Father has provided for them.
I will now stop, but in closing will say, with all the love and knowledge which I possess, let men seek this great divine love, and in faith they will find it, and forever be one with the Father— immortal as He is immortal, and happy beyond all conception. So I say, with all my love and blessings, and the blessings of the Father: Seek, and ye shall find. (Matthew 7:7)
Your loving brother and friend,
The divine love
August 5, 1916
I am here—St. John
I come tonight to say only a few words, and these in reference to love—the divine love of the Father which He rebestowed upon mankind at the coming of the Master.
This love is the greatest thing in all the world, and the only thing that can make man at-one with the Father, and change the soul of man as it has existed since his creation into a divine substance filled with the essence of the Father. There is nothing else in all the universe of God that can cause man to become a new creature and an inhabitant of the Father’s kingdom, and when men possess this love, they then possess everything that will make them not only the perfect man, but the divine angel.
Then men will understand the moral precepts of brotherly love, and also the Father’s oneness, and they will not have to seek for other help in order to bring into the life of the human race those qualities that will bring to it peace and goodwill.
Then will every man know that every other man is his brother, and be able to do unto each as he would have the other to do unto him, and this without effort or sacrifice on his part. For love worketh its own fulfillment, and all its beneficence floweth towards the fellow-man as falls the dews from heaven. Envy and hatred and strife and jealousy and all the other evil qualities of man will disappear, and only peace and joy and happiness will remain.
It is so abundant that it may be possessed by all men, by the mere seeking and sincere longing for its inflowing. But man must understand that it is not his by matter of right, nor is it ever forced upon him, but comes only in response to the sincere earnest prayer of a soul that is filled with longings for its coming.
This love comes not with observation of mere moral rules, or with good deeds and the exercise of the natural love of a man towards his fellows, because no man can possibly merit it by any deeds or thoughts or kindness of heart that he may have. All these things are desirable, and they work out their own rewards, and bring the happiness and peace that result from good thoughts and kind deeds; but all these do not bring into the soul of man this great love. It is the Father alone who bestows this love, and only when the soul is opened up to its reception can it possibly find its home in that soul.
It is greater than faith or hope, because it is the real substance of the Father, while faith and hope are the qualities which a man may possess by his own efforts, and which are given him that he may realize the possibility of obtaining this love. They are merely means—it is the end and fullness of their exercise.
But men must not believe that all love is the divine love, for it is very different in its substance and qualities from all other loves. All men have, as part of their possessions, the natural love, and they need not pray for a bestowal of that—although since it has become defiled by sin, it needs to be purified and freed from this blight, and the Father is ever willing and ready to help men obtain this purification. But this divine love is not a part of man’s nature, nor can he obtain or possess it except he seek for it. It comes from without, and is not developed from within.
It is the result of individual acquirement, and not the object of universal possession. It may be possessed by all; it can be possessed by only a few; and each man must determine for himself whether it shall be his.
With God there is no respect of persons; neither is there any royal road to the obtaining of this love. All must pursue the same way, and that way is the one that Jesus taught: the opening up of the soul to this love finding a lodgment therein, which can be brought about only by sincere prayer and longing for its inflowing.
This love is the life of the Celestial Heavens, and the only key that will unlock the gates; and when the mortal enters therein, all other love is absorbed by it. It has no substitute, and is, of itself, a thing apart. It is of the essence of the divine, and the spirit which possesses it is divine itself. It may be yours; it may be all men’s—and it may not. You must decide that question for yourself—not even the Father can make the decision for you.
In closing let me repeat that it is the greatest thing in all God’s universe, and not only the greatest, but the sum of all things, for from it flows every other thing that brings peace and happiness.
I will not write more tonight, and with my love to you, and the blessing of the Father, I will say goodnight.
Your brother in Christ,
The reign of love
July 8, 1915
I am here—St. John
I felt your call and came. I will tell you of love, as that is what you called me for.
The love that I taught of when on earth is the love that the Father has prepared for all His children who might seek it. All that is required is that they seek with earnestness and faith, and they will receive it.
I know that this love is frequently confounded with the natural love that God gave to man at his creation, but the two are different and distinct. Every man has this natural love, to a more or less extent, and it is a great gift, and makes man what he is. But not so many have this other love, because it is bestowed only in answer to prayer, and the real longings of the heart and soul. This is the divine love, and this is the love that makes man a part of the divinity of the Father, and consequently immortal.
God is love (1 John 4:16)—this is the great truth of His being. But while His love is free for all, yet it is not bestowed without the desire of the mortal to receive it.
No, not tonight, but I will come sometime and write you a long letter on these subjects.
I am supremely happy, and am working for humanity, and so directly does the Master. I do more for the advancement of the spirits after they have commenced to enjoy the love of the Father in their souls.
Well, Jesus is the ruling spirit in our kingdom, and His power is supreme. It is, of course, the Kingdom of God; but this kingdom is being formed by the Master, and to him is given the supreme ruling power, and we are all his followers. But he “rules” by love and ministrations, not by the hard lines of force and coercion.
Yes, he has many with him in the celestial spheres, but they are all subordinate to and obey him. But it is hard to make you understand this—this obedience is the result of love, and the word obey does not convey the exact meaning intended.
Well, that was a request made by us in our desire to become of importance, (Matthew 20:20) but we did not then understand what his kingdom would be. We are equal here provided we have the same amount of love—the divine love—and that alone determines our place and position.
Jesus is the greatest of all because he has more of this love than any other spirit, and because he is nearer the Father and knows more of Him and of His attributes. No distinction is made in this kingdom because of any relationship or personal greatness, but only because of more or less of divine love in the soul of the spirit.
I will come to you at times and write you of my knowledge of the truths of the Father, and hope that they may do you and the world some good.
I was not an educated man, at that time when on earth, and never was, so far as languages are concerned. I had no knowledge of the philosophy of the great thinkers and writers of that time. All the knowledge I possessed of spiritual matters came to me from the teachings of Jesus and the promptings of the holy spirit. I was not a learned man in the earthly sense.
You have my blessings and my love; and I hope that the holy spirit may soon fill your soul with the love of the Father in greater abundance, and keep you in its care and keeping. I will say goodnight.
October 10, 1915
I am here—Jesus
I come tonight to tell you that you are nearer the Kingdom than you have been for a long time, and that if you pray to the Father in more earnestness, you will soon realize the inflowing of the divine love that will make you free indeed, and fit you to enjoy that close communion with the Father that will enable you to forget all your worries and disappointments, and see with your soul perceptions the great truths which I and my followers may endeavor to teach you.
I know that at times it seems difficult to grasp the full meaning of faith in the Father and His love, but if you will earnestly seek for His love, you will find that there will come to you such a belief in His wonderful love and the nearness of His presence that you will be free from all doubt.
You have asked me, “What is faith?” and I will answer: Faith is that which, when possessed in its real and true meaning, makes the knowledge of the soul a thing of real, living existence, and one so certain and palpable that no doubt will arise as to its reality.
This faith is not the belief that arises from the mere operation of the mind, but is that which comes from the opening of the perceptions of the soul, and which enables its possessor to “see” God in all His beauty and love. I do not mean that the possessor of this faith will actually see God in form or feature, for He has none such, but his soul perceptions will be in such condition that all the attributes of the Father will appear so plainly to him that they will be as real as anything that he can see with the eyes. Such faith comes only with constant, earnest prayer, and the reception into the soul of the divine love.
No man can be said to have faith such as this who has not this divine love. Of course, faith is a progressive quality or essence of the soul, and increases as possession of the divine love increases. Your prayers call from the Father a response that brings with it faith, and with this faith comes a knowledge of the existence of this love in your own soul.
Many persons, I know, understand this faith to be a mere belief, but it is greater than belief, and exists in its true sense only in the soul. Belief may arise from a conviction of the mind, but faith never can. Its place of being is in the soul, and no one can possess it in its fullness unless his soul is awakened by the inflowing of this love.
So when we pray to the Father to increase our faith, it is a prayer for the increase of love. Faith is based on the possession of love, and without it there can be no faith, because it is impossible for the soul to exercise its function when love is absent from it.
Sometime, as you progress in these writings, you will be in soul condition to understand just what faith is, but until that time your faith will be limited by your possession of this love.
Well, in my healing of the sick and the blind and the others of earth who needed a cure, when I said, “As your faith, so be it unto you,” (Matthew 9:29) I meant that they must believe that the Father had power to bring about the cure; but I did not mean that if they merely believed with their mind that I might cure them, that then they would be cured. Mental belief was not sufficient of itself, but faith was required. Faith is not a thing that can be obtained by a mere exercise of the mind, but has to be sought for with the soul perceptions, and when obtained, will be enjoyed only by the soul perceptions.
I am with you in all my love and power; for I love you, as I told you, and desire that you shall become free and happy so that you can do my work. With all my love and blessings I will say goodnight.
Your brother and friend,
Still working on earth
April 9, 1915
I am here—Jesus
Yes, I am, and you will be enabled to fully understand what the holy ghost is, and what meaning should be given to it as you find it referred to in various parts of the Bible.1 I will say this though: it is not God—it is merely one of His instrumentalities, used by Him in doing His work for the redemption of mankind.
I will not write any message tonight, but will commence next week if you are in better condition.
Well, as you believe what I say as to my being a son of God, and not God, you can easily believe that my coming to you as I do is not at all contrary to any law of the spirit world. The fact that I have my home in the highest Celestial Heaven does not prevent me from coming to earth to do my work. I am a spirit of love and sympathy, as well as of great spiritual development, and I desire that all men shall know of the great plan of the Father for their redemption and happiness.
So, because I am such an exalted spirit, as you say, it is no reason that I should not come to you and communicate with you freely and, in a way, confidentially. I love you, as I have told you, and I have selected you to do my work, and hence I am trying to make you more at-one with me. You must not doubt me just because I come to you so often and speak so familiarly with you, because I hope and expect that in the great future you will be very close to me and with me. So try to believe what I say, and do as I instruct, and all will be well with you.
Well, soon you will be free, as I told you, and then you can do the work without being interfered with by material things. I know that it is hard for you to lay aside these cares, and I am not disappointed or impatient that you do not, but only believe that the time will soon come when they will trouble you no more.
I will stop now. I will pray for you as I always do. With all my love, and the blessings of the Father, I am
Your loving brother,
Felt all over the earth
March 6, 1915
I am here—Jesus
I want to write tonight on the power of divine love to redeem men from sin and error.
My Father’s love is, as I have written, the only thing in all this universe that can make them at-one with Him. This divine love I have already explained, and when mankind will read my messages and try to understand the meaning of this love, it will soon become more at peace with itself and with God. This divine love is the greatest power in the universe, and without it there would not be that wonderful harmony that exists in the Celestial Heavens of the spirit world, nor would so much happiness exist among the angels who inhabit these spheres.
This divine love is also an influence which makes men on earth think and do that which makes for peace and goodwill among men. It is not possessed by all men—in fact, by comparatively few— yet its influence is felt over the whole earth. Even those who have never heard of my teachings, or of my Father, enjoy the benefit of its influence, in some kind of belief or faith in an overshadowing spirit of great power and watchfulness. I know that this is true, for I have visited all parts of the earth and looked into men’s hearts, and found in them some elements of belief which evidenced that this great love was influencing these unenlightened people. So notwithstanding the fact that my gospel is not preached “to every creature,” as I commanded when on earth, (Mark 16:15) yet this love of the Father is everywhere and all pervading.
Still, it is not received in all that fullness that enables those who feel its influence to realize that God is their Father, and that they are His children who may become members of His household in the celestial spheres. No man can receive this love unless he has faith in the Father’s willingness to bestow it upon him, and truly and with earnestness prays for it.
Every man has in him the natural love, which will give him great happiness in eternity (as a mere spirit and an inhabitant of the spheres lower than the Celestial) even though he refuses to seek for the divine love that will make him an angel of the Celestial Heavens. But only this divine love can change the natural man into one having the divine nature and love that the Father has. I do not mean that man, even though he be filled with this love to the highest degrees, will ever become a god, and equal to the Father in any of His powers or attributes—this cannot be. But this love will make him like the Father in love and happiness and harmony.
This love has no counterpart in all creation, and comes from the Father alone. It changes not, nor is it ever bestowed on anyone who refuses to seek for it in the only way provided by the Father. My experience in these Celestial Heavens is that this love has the power to change the most hardened sinner into a true child of God, if only, through faith and prayer, such sinner will seek for it. Let this love take possession of a man or spirit, and its power to purify and change the heart of that man or spirit never fails.
Your brother and friend,
March 9, 1915
I am Jesus
You are in condition to resume my message tonight.
I am in a condition of love that enables me to know that my Father’s love is the only love that can make man at-one with Him. So you must understand that this divine love is a love that has no counterpart in all the universe, and must be received by man in all its fullness in order for him to attain to the celestial spheres where the Father’s fountainhead of love exists. No man can become a part of God’s divinity until he receives this divine love and realizes that he and his Father are one in love and purity.
I will now tell you what this divine love means to the person who has received it. He is in a condition of perfect peace, and his happiness is beyond all comparison; and he is not willing that any thing or power shall lead him to those things that are not in accord with the divine love and God’s laws of harmony. He is not only happy, but is away beyond the lower spirits in intellectual development and knowledge of the spiritual things of God. I know that no man is able to obtain these great soul perceptions until he has the soul development that fits him to live in the celestial spheres where only love and harmony exist.
So do not think that if a man merely becomes wonderful in his knowledge, in an intellectual sense, he is fitted to live in these higher spheres, for he is not. Only the development of the soul, by obtaining into his soul the divine love, will enable him to live there.
John never said that by me were all things created that were created, and that I, as God, came to earth and became an indweller in the flesh. (John 1:1–14) That is a mistake and an interpolation, for I never was God; neither did I ever create any part of the universe. I was only a son of God, sent by Him to work out man’s salvation, and show him the only way to the heavenly home that God has in keeping for those who receive the new birth.
Well, I live in all spheres, but my home is in a sphere that is very close to the fountainhead of God’s love. It has no name or number. With me in the celestial spheres are all those who have received this divine love to such an extent that they have become entirely transformed and at-one with the Father. Many are progressing towards that home, and will, sooner or later, get there.
Those who have fully received this divine love, through faith and prayer, are in the celestial spheres, but those who have not yet obtained this love to the degree mentioned are not.
Yes, Paul is, and so are Peter and John and James and many others.
I meant that I would go to the celestial spheres where I now am and prepare these mansions, (John 14:2–3) which I have now done. And it rests with spirits and mortals only to become inhabitants thereof.
Some are, and some are not—the mere fact that these ancient prophets and seers were the instruments of God in declaring His purposes and laws does not mean that they necessarily received this great love and are now inhabitants of the celestial spheres. Moses and Elias are in the celestial spheres, and so is John the Baptist; but many great spiritual teachers are not, because they have not obtained the new birth.
Well, it will depend on whether you live and believe in such a way as to get this great love. If you do, you will not have to wait long years to be with me in the celestial spheres. You are now in the right way, and if you will only persevere and let your faith increase, and get the divine love in sufficient abundance in your soul, you will be. And this remember, that I am your special friend and helper, and will be with you when you are in doubt or trouble, and will keep you from relapsing into a state of unbelief or carelessness.
If, as you say, he will seek that divine love, and pray to the Father in faith, and believe that the Father will bestow it upon him, he will receive it; and when he receives it in sufficient abundance, all sin that he may have committed will be blotted out. No further will he have to pay the penalties of his deeds of sin and error. This is principally what I came to teach mankind.
When I said, “As you sow so shall you reap,” (Galatians 6:7) I meant this to be the law of God as applied to the natural man, as well as to everything else in nature. But that law is subject to be set aside, so far as its operations on the souls of men are concerned, by the soul of man receiving in sufficient abundance the divine love. When the great love of the Father is sought and received by the soul of man in sufficient abundance, the law of compensation is made noneffective, and the law of love becomes supreme, and man is relieved from the penalties of his sins.
Yes, I know how men reason about this matter; and that is the great stumbling block that prevents them from receiving this divine love and believing that it is efficacious in saving them from paying the penalties of their sins.
Well, you now see what I am trying to do; and I am so well satisfied that you will make a success of your work that I feel more than ever certain that my messages will be understood and given to the world. So keep up your courage, and in a short time all will be in such condition that there will be nothing to interfere with your doing the work as you desire.
Yes, most assuredly, and when you get into the work with all your earnestness and faith, you will see that you will be able to receive the messages just as I intend that you shall receive them.
Let us stop now.
Your own true brother in spirit,
Leaven in the dough
September 10, 1916
I am here—Samuel, prophet of old
I come to write to you that I am with you in love and hope for your present blessing and happiness. I know that the worries of life prevent you from realizing the influence of this great love which is surrounding you, and which is ready and waiting to fill your soul to its fullness. But if you will pray more to the Father and exercise your faith, you will find that your worries will lessen, and peace will come to you in such abundance and beauty that you will feel like a new man.
With this faith, love will flow into your soul, and you will realize to some extent the joys of our celestial conditions; for the love that may be yours is the same love, in its nature, that we possess, and that has made angels of us all, and inhabitants of the Father’s kingdom. Only believe, and you will realize how willing this love is to take possession of your soul, and make you so happy that even the troubles that you have will not be sufficient to take from you the great “peace that surpasses all understanding.” (Phillipians 4:7)
I have been in the spirit for many years and have possessed this love for a long time, and know by actual experience what it is and what great joy it brings to its possessor; so you can rely on what I promise you, and feel the certainty that actual knowledge gives. I am now a wholly redeemed child of the Father, and one who knows that His divine love in the soul makes the man or spirit of the essence of the Father. When this love enters the soul, it increases like the leaven in the dough, (Matthew 13:33) and continues in its work until the whole soul is impregnated with it, and everything of sin or error is wholly eradicated.
Love worketh all things that man can wish for or conceive of— and more besides. Paul’s description of love and the wonderful qualities and conditions that emanate from it (1 Corinthians 13:4–7) does not contain all its emanations, or its resultant happiness.
But I must not write more tonight, for it is late and you are tiring.
So believe what I have said, and try to follow my advice, and you will soon experience that peace and happiness which only this love can bring to the souls of men.
I will come soon and write you another message that will be of benefit to humanity. So, with my love and blessings, I will say goodnight.
Your brother in Christ,
The new birth
July 30, 1915
I was a master in Israel, and yet I did not understand this new birth. How few understood it then, and how few now.
Oh, the long years that have gone by since Jesus told me that I must be born again to inherit eternal life, (John 3:1–9) and how comparatively seldom this great truth is taught by the churches and the teachers of religious matters.
This truth is at the very foundation of mankind’s redemption, and until a man receives this new birth he cannot possibly enter into the Kingdom of Heaven. Men may claim to have faith in God and believe on Jesus’ name and conform to all the essentials and sacraments of the churches, and yet unless they have this new birth, their faith and works as Christians are in vain. This I know from my own experience, as well as from the teachings of the Master, and I desire to emphasize with all the powers that I have that it is the only important requirement to immortality.
The new birth means the flowing into the soul of a man the divine love of the Father, so that that man becomes, as it were, a part of the Father in His divinity and immortality. When this love comes to a man, he commences to take on himself the divine nature of the Father, and as the divine love continues to grow and fill his soul, this transformation continues until he finally becomes at-one with the Father, and immortal.
Why don’t those who profess to be teachers of Jesus’ truths (which are the truths of the Father) and all followers of him pay more attention to this vital truth?
When you shall have received the messages from the Master, I think you will find this truth of the new birth to be the one thing that Jesus will emphasize and reiterate most. It is the most important thing for men not only to hear about and acquiesce in their intellectual beliefs, but also to actually experience. I wish that I had understood it when on earth as I do now.
He meant that as no man could see the wind or tell from whence it came or whither it was going, so no man who received this new birth could see the operations of the holy spirit or know whence it came. (John 3:8) But this latter expression must be modified, because we all know it comes from the Father; but just how, we do not know. The holy spirit is as invisible as the wind, and yet it is just as real and existing.
But men need not trouble their intellects to know exactly what this great power is, for it is sufficient to know that that which causes the new birth is the divine love of the Father coming into the souls of men.
I must stop, as I have written enough for tonight. So let me subscribe myself a brother who has received the new birth, and a lover and follower of the Master.
In love, not fear
September 17, 1915
I am here—St. Andrew
I come to tell you that where love is, there can be no sin or unhappiness, and fear is not. We who live in the celestial spheres know this to be a fact, and with all the force and authority that knowledge gives, we declare this truth unto you tonight: The love that “casteth out all fear” (1 John 4:18) is the divine love of the Father, and when a spirit obtains that, there exists no such thing as fear, and nothing that could create or permit fear to exist.
God wants the souls of men in love, and not in fear, and the only way in which such end can be accomplished is for men to see and know Him as a God of love only.
No man can come to the Father except through the new birth and faith in the Father’s love. The performance of duty, good works, and mere faith, while they will all help man in the development of his moral character and qualities, yet they will not give him an entrance into the Celestial Heavens, which are the heavens where Jesus rules and is the prince.
Many spirits are happy by reason of their having led good, moral lives on earth, and because of a high development of their natural love, and because they realize that God is their Father who watches over them and gives them many blessings; but this happiness is not that which comes with the possession of the divine love. And besides, the place of habitation of these spirits is limited, and does not permit these spirits to have free access to all the spheres where God’s goodness and care are manifested. The spirits who have obtained this divine love have no limitation in the spheres to which they may progress, and are not restricted in their places of habitation or in the spheres in which they may live. And besides, the presence and glory of the Father are so much greater in these celestial spheres than in those where the mere natural love obtains.
I must not write more tonight, for you are commencing to tire. So with all my love, I will say goodnight.
Your brother in Christ,
The transformed soul
June 19, 1916
I am here—John
I come tonight to tell you that you are in a better condition than you were last night, and that I desire to write a short message if you think that you can receive it.
Well, I will not write very long; and what I shall say will have to do with: The condition of the soul when and after the divine love flows into it.
As you know, the soul, in the condition in which man possesses it before the entrance of the divine love, is not a part of the great Oversoul. It is only a special creation, made in the image of the Father, having in it the natural love which was conferred upon man at the time of his creation, but not having in it any part of the essence of the Father, or any quality that makes it of the divine nature of the Father, or necessarily immortal.
But when the divine love enters into it, and it becomes permeated, as it were, with the divine essence, it then takes on the divine nature of the Father. To the extent that it receives and possesses this love, it becomes at-one with God, ceasing to be a mere image, and becoming transformed into the substance. The soul in this condition is altogether a different entity from the soul in the condition in which it was created, and no longer is subject to the dominion of either the mind or the animal appetites and desires. And hence, the spirit possessing such a soul is, in essence, a part of the Father— or as Jesus said, “is in the Father and the Father in it.” (John 14:10–11)
Now do not understand that such a soul is the soul that man originally possessed, only with increased development of purity and goodness or freedom from sin, because such is not the case. Such soul, by such transformation, becomes a new thing, and never again can it relapse into the soul of man’s origin. Because of the qualities that it then possesses, it becomes immortal, and such immortal nature can never be taken from it. It is now a thing of love and purity and immortality—and a consciousness of its true condition is always with the spirit that has such soul.
This transformation is gradual, and men must not think that by a mere act of conversion they at once become possessed of the nature of the divine, for such is not the fact. The transformation comes according to the susceptibility of the soul to receive this love of which I speak.
But when once the inflowing of the love commences, it continues eternally. Although there may be times of stagnation, and apparent loss of this divine essence, yet always is the transformation taking place. And at a certain stage in its progress, the possession of this divine love will be so great that the original soul (or its original qualities) will entirely disappear, and leave only the new qualities which the divine love has implanted in it. The leaven when once deposited never ceases to work until the whole shall become leavened.
I will not write more tonight, but only further say that this condition of transformation may be obtained by all men, if they will only seek for it in the proper way, and with faith.
I will soon write you again. In leaving you, I give you my love and blessings, and the assurance that I am helping you in your efforts to carry forward this work. So, my dear brother, goodnight.
Your brother in Christ,
Built on a rock
February 28, 1916
I am here—Jesus
I desire tonight to write you on the subject: How a soul must receive the divine love of the Father in order to become an inhabitant of the Kingdom of God and realize that immortality of which I have written you.
In the first place, it needs to be understood that the divine love is an entirely distinct kind of love from the love which God bestowed upon man at the time of his creation, and which man has possessed in a more or less condition of purity ever since that time. This divine love was never conferred upon man as a perfect and completed gift, either at the time of his creation, or since my coming to earth, but as a gift which is waiting for man’s own efforts and aspirations to obtain, and without which it can never become his (although it is always close to him, waiting to answer his call).
Then, understanding what this love is, and what its effect upon the soul of man is, and that man must seek for it, it follows that the obtaining of this love should become the one great object of a man’s aspirations and desires. For when he possesses it to a degree that makes him at-one with the Father, he ceases to be a mere man, and becomes of a nature of soul existence that makes him divine, with many qualities of the Father—the chief of which is, of course, love. And it also causes him to absolutely realize the fact of his immortality.
Mere moral goodness—or even the possession of the natural love to its fullest degree—will not confer upon man this divine nature that I have mentioned. Nor will good acts and charity and kindness, of themselves, lead men to the possession of this love. But the possession of this love, in truth and in fact, will lead to charity and good deeds and kindness, always unselfish, and to a brotherhood of men on earth that the mere natural love cannot possibly lead to or cause to exist.
I know that men preach about the fatherhood of God and the brotherhood of man, and urge men to attempt to cultivate thoughts and deeds of love and self-sacrifice and charity as a way to bring about the greatly to be wished for unity of life and purpose on the part of men. And by reason of this natural love, men themselves can do a great work in bringing about this brotherhood; yet the chain that binds them together cannot possibly be any stronger than the natural love which forges it. And when that love becomes overshadowed by ambition and material desires, the brotherhood will become greatly weakened or disappear entirely—and men will realize that its foundation was not built upon a rock, (Luke 6:48) but rather upon the infirm sand, which could not sustain the superstructure when the storms arising from men’s ambition and desires for power and greatness and other material things beat upon it.
So I say, there is a great necessity for something more than man’s mere natural love to help him form a brotherhood that will remain steadfast and firm under all conditions and among all men. If this natural love, under circumstances most favorable to preserve the constancy of man’s happiness and freedom from sin and error, (The first parents in the “Garden of Eden”) proved itself to be not sufficient to maintain that condition, then what may be expected of it when circumstances are such that this love has degenerated from its pure state, and has become defiled by all those tendencies of men to do that which is in violation not only of God’s laws, but of everything that would otherwise help men to realize a true brotherhood.
As I have heretofore said in my writings, there will come a time when this natural love will be restored to its original state of purity and freedom from sin, and when this brotherhood may exist in a degree of perfection that will make all men happy. Yet that time is far off, and in the meantime, men’s dreams of this great brotherhood will not be realized.
I know that men expect that sometime in the future, by means of education and conventions and preachments of moral truth, this dream of an ideal brotherhood will be established on earth, and all signs of hatred and war and the oppression of the weak by the strong will disappear. But I tell you that if men depend upon this natural love, and all the great feelings and impulses that may arise from it, to bring about this condition so much desired, they will find disappointment, and may lose faith in the goodness of men. And at times a retrogression will occur, not only in that love, but in the conduct of men towards one another, and in the treatment of nations by one another.
I have digressed somewhat from my subject, but I thought it best to show to man that his dependence upon himself (which is his dependence on this natural love) is not sufficient and adequate to bring him into a condition of happiness even on earth, and is therefore totally inadequate to bring him into the Kingdom of Heaven. The divine love that I speak of is, of itself, not only able to make a man an inhabitant of the Father’s Kingdom, but is sufficient to enable him to bring about and realize to the fullest of his dreams that great brotherhood, even while on earth.
This love of the Father’s own self is of a never-changing nature, and in all places and under all conditions is working out the same results, converting the souls of men on earth, as well as of spirits in the spirit world, into the substance of the divine nature. It may be possessed in smaller or greater degree, depending upon man himself; and this degree of possession determines the condition of the soul and its nearness to the Father’s Kingdom—whether that soul be in the flesh or in the spirit.
Man does not have to wait to become a spirit in order to seek for and obtain this love, for the soul on earth is the same soul as when in the spirit world, and its capacity for receiving this love is just as great in one place as in the other. Of course on earth there are many circumstances and surroundings and limitations on man that prevent the free workings of the soul, in the way of aspirations and faith, that do not exist after man becomes an inhabitant of the spirit world; but nevertheless and notwithstanding all these drawbacks and stumbling blocks of the earth life, the soul of man may receive this divine love without limitation, and to an abundance that will make him a “new creature,”1 as the Scriptures say. (2 Corinthians 5:17 )
The possession of this divine love also means the absence of those desires of what is called the natural man which produce selfishness and unkindness and other qualities, which in turn create sin and error, and prevent the existence of this true brotherhood which men so earnestly desire as the forerunner of peace and goodwill on earth. The more of this divine love that enters into the soul of man, the less there is of these evil tendencies and desires, and the more of the divine nature and qualities.
The Father is all goodness and love and truth and forgiveness and kindness, and the souls of men become possessed of these qualities when they receive and possess the divine love. And when a man possesses these qualities, they never leave him or change. And when this brotherhood shall be founded on them, it will be built on a rock, and will continue to grow and become purer and firmer in its binding effect and in the great results that will flow from it, for its foundation stone will be the divine nature of the Father, which is without variableness or change, and never disappoints.
A brotherhood so created and joined together is, as I say, the only true brotherhood that will make for man a kind of heaven on earth, and banish wars and hatred and strife and selfishness and the principal of “mine and thine.” The mine will be changed to ours, and all mankind will be truly brothers, without reference to race or sect or intellectual acquirements. All will be recognized as the children of the one Father.
Such will be the effect of the existence of this love in men’s souls on earth; and when such souls leave their envelope of flesh, they will find their homes in the Kingdom of God—parts of the divinity of the Father, and partakers of His immortality.
But only this divine love will fit the souls of men for this kingdom, because in this kingdom all things partake of this divine nature, and nothing which has not that quality can possibly enter therein. So men must understand that no mere belief, or ceremony of church, or baptism—or all of these things together—are sufficient to enable a soul to become an inhabitant of this kingdom. Men may and do deceive themselves in their belief that anything short of or other than this divine love can ensure them an entrance into the Kingdom. Beliefs may help men to seek and aspire to the possession of this love, but unless and until this divine love is actually possessed by the souls of men, they cannot become partakers of the divine nature and enjoy the happiness and peace of the Father’s kingdom.
When the way to obtain this love is so easy, and the joy of its possession is so great, it is surprising that men will be satisfied with the husks of formalism, and the satisfaction of mere lip worship and intellectual beliefs.
This love is waiting for every man to possess who sincerely and with true soul aspirations seeks it. It is surrounding and enveloping every man, but at the same time forming no part of him unless his longings and prayers have opened up his soul so that it may flow in and fill him with its presence. Man is never compelled to receive it, as he is never compelled to do other things against his will; but when, in the exercise of that will, he refuses to let the divine love flow into his soul, the necessary result is the absolute impossibility of his becoming an inhabitant of the Celestial Kingdom, with a consciousness of the fact of his immortality.
Let men turn their thoughts and aspirations to God, and in truth and sincerity pray for an inflowing into their souls of this divine love, and have faith, and they will always find that the Father will bestow His love upon them, in accordance with the extent of their aspirations and longings. In no other way can the divine love be possessed by man, and always it is an individual matter between the particular man and the Father. No other man or body of men or church or spirits or angels can do the work of the individual. As to him, his soul is the only thing involved, and only his aspirations and prayers and will can open up his soul to the inflowing of this love. Of course the prayers and kind thoughts and loving influences of good men and spirits and angels can and do help the souls of men in turning to His love, and in progressing in its possession, but as to the question: “Will a man become possessor of this love or not?” it depends upon the man.
Well, I have written enough for tonight and must stop. So my dear brother, I will say, with all my love and blessings, goodnight.
Your brother and friend,
From the image into the substance
June 27, 1916
I am here—Jesus
I wish tonight to write upon a subject that is of interest to all humankind, and I hope that we will be able to communicate and that you can receive the message. I desire to write on the subject of why the love of God—the divine love—is necessary for man to possess in order that he may become at-one with the Father and an inhabitant of the Celestial Kingdom.
Already I have explained what this divine love is, in contradistinction to the natural love, and that nothing but this love will make a man at-one with God, and that no mere ceremony or belief in me as the savior of men will effectuate that end; and now I will try to show you why this divine love is necessary, or as your learned men might say, show you the philosophy of the transformation of the mere man into the divine angel (which every man becomes who receives this love into his soul).
In the first place, man, as you have been informed, is a creation of God, and is no greater than the component parts that enter into his creation (as they are in either their individual or aggregate qualities). And these parts are merely what God, in His act of creation, designed them to be. It must not be assumed that these parts (or any of them) are a part of God, or of His essence or qualities, for they are not, and are as separate and distinct from Him and His qualities as are the lower creations of His will, such as animals and vegetables and mineral substances. The only difference is that man is of a much higher order of creation, and is, in one particular, made in the image of God (and no other of His creatures has this image in its creation). But nevertheless, man is no part of God, but is a distinct creation, and is, even in his best and purest state, only a man, having simply those qualities which were created in him at the time of his coming into existence.
There are certain qualities which man possesses, such as love and wisdom and the reasoning faculties, which may be said to resemble God’s attributes (and so they do); but yet they are not a part of God’s essence or qualities. And so when men assert that man is divine, or that he has in him even a portion of the divine nature, they are mistaken; for the qualities in them that appear to be of this divine essence are merely those which were created for the purpose of making the perfect man.
And because of this misconception of man as to his inherent qualities, he has and does and will continue to neglect the opportunity to become possessed of this nature or essence of the Father— which he may obtain, if he will pursue the proper and only method that God has provided for man to become at-one with Him.
The universe of man can and will continue to exist even though man may never become a partaker of this divine nature of the Father, and man will live and enjoy the happiness that was bestowed upon him at the time of his creation. He will not lose the perfect condition of this creation, after he shall have been separated from sin and error (his own creatures), but he will not be anything more than the perfect man. And in the time to come, he will not be anything less—and yet he will always, as long as he exists, remain distinct from the nature and essence of the Father, just as he was at the time of his creation, unless he obtains this divine nature and essence of the Father in the way that I have explained.
The highest endowment of man, either in soul or heart or intellect, is merely that which belongs to him as a part of his creation, and is not the smallest part of the divine nature and qualities of the Father. No part or portion of divinity enters into man’s creation, no matter how divinely constituted man may appear to be, or how godlike he may seem in the greatness of his intellect or the extent of his love nature. So you see, man is as distinct from God and from His divinity as is the animal from man, and must forever remain so unless he follows the only way the Father has prescribed for him to obtain a portion of this divinity.
Now all this shows that man, no matter how highly he may develop his intellect, or to what extent he may develop his moral and love nature, cannot become more than the mere perfect man that he was in the beginning. For he was, in the beginning, perfect in every particular; and as I have said before, God never makes a mistake as to the perfection of His creatures—even though, in the case of man, it may appear that He did, in giving him the great power of free will, which, in its wrongful exercise, has caused sin and evil to appear in the world of man’s consciousness.
And man was made finite. His capacity for exercising any and all of his qualities has limits, beyond which he cannot possibly go. His intellect is bound by limits, as determined by the law of God which controls it, and also his capacity for loving and for the enjoyment of his happiness; and though he live for all eternity, he cannot possibly extend or pass beyond these boundary lines of his creation. He cannot enter into the realm of the divine, where limitations do not exist, and capacity for receiving knowledge and wisdom and love and for progression is commensurate with the very fountainhead of God Himself.
Then, such being the nature and limitation and capacity of man, it is apparent that he can never, by virtue of his creation and the qualities which he possess, become a partaker of the nature and essence of God unless he receives something in addition to these qualities. And he must receive this something from without. It will not do to say that there is within him, as an inherent part of him, that which, when developed, will make him of a nature divine and a part of the essence of the Father, for this is not true. There is nothing in man of this nature, and it is impossible to produce an essence divine unless there be something from which it can be produced that in some degree has the nature of that essence. This would be the equivalent of producing something from nothing, which even God does not attempt to do.
Then, as man is thus limited, all that flows from the qualities and attributes which he possesses is necessarily limited: The enjoyment of his intellect, the pleasures of his love, the satisfaction of his reasoning powers, and as a sum total, his capacity for happiness have their bounds. And further, the consciousness of immortality can never be his, either as spirit or mortal, even though he may strive for it to be.
When man takes on the divine nature and becomes absorbed in the essence of the Father, he then becomes like unto the Father, and whatever his image of the Father may have been when he was mere man, he now becomes the real substance. And limitations of possibilities become removed. Love sees no ending, intellectual development no boundaries, and happiness no limitations. Immortality becomes a thing of knowledge, and the soul a new creature, having the divine essence of the Father.
And until this new creation has taken place, and the transformation becomes a thing of reality, and the soul is made at-one with God, man cannot enter into the Kingdom of Heaven—then no longer man but now an angel.
Now as I have written you before, all this can be accomplished only by the operation of the new birth; that is, by the inflowing of the divine love of the Father. This love contains the essence of God’s divinity, and when man obtains it, he is then of the same essence as the Father, and for the first time becomes a part of the divine, and fitted to inhabit the Celestial Heavens.
In no other way can man partake of this nature—and it does not require much reasoning to show the logical truth of this statement. For man, in his earthly affairs, and in his material experiments in producing compounds from elements, applies this same principle that I assert in my statement: The dough cannot be leavened unless leaven is placed in the dough. (Luke 13:21)
So you see that without this divine love entering into the soul, it will be impossible for the natural man to become the divine angel. Beliefs and creeds and doctrines and sacrifices cannot work this transformation; and even though the beliefs may be without doubt, and the creeds and doctrines satisfactory, and the sacrifices without end, yet they will all be futile to change the soul of the mere man into the soul of the divine angel. And all this, in part, is why man should seek to obtain the divine love and become an inhabitant of the celestial spheres.
I have written enough for tonight, and I am pleased at the way in which you received it. So with all my love and blessings, I am
Your brother and friend,
The longings of the soul
Let me write a line. I am not going to write a long message, but one that is very short.
You are now in condition to receive our messages, and I wish to write for a while on the importance of knowing the way to the Celestial Kingdom.
You have been told that the only way to obtain that kingdom is by the divine love coming into your soul and changing it into a thing divine, which partakes of the very essence of the Father Himself. Well, this is a correct explanation of the operation of this love on the soul, but in order to get this love there must be earnest supplication on the part of the seeker—a mere mental desire for the inflowing of the love will not suffice.
This is a matter that pertains to the soul alone, and the mind is not involved, except, as you might say, to “start” the soul’s longings and prayer. When you think that you are longing for this love, and have a mere mental desire for its inflowing, the love will not come, because it never responds to the mere mind, and must always be sought for by the soul’s longings.
Many men have the intellectual desire for the love of God, and upon that desire rest, and believe that they have the love and that there is nothing further for them to do. But they will find themselves mistaken, and that instead of possessing this love, they have awakened only the natural love, and in a way started it towards its goal of the purified soul (like the first parents before the fall).
It is no easy matter to have these longings possess the soul. And men should not remain satisfied with these mere mental desires, for they will not be benefited by such desires, except, as I say, in the way of having their natural love purified. The longings of the soul come only from a realization that this love is waiting to be bestowed; and then the soul must become active and earnest in its endeavor to have this love come into it, and only then does the transformation take place.
From this you will see that the mere observance of a church’s sacraments may not arouse these longings of the soul. The devotee of the church may be ever so zealous in their attendance of its services, and in complying strictly with its requirements, and in performing all the duties which it prescribes, but it may all be a mental process, the soul remaining unaffected. Only when the soul’s longings are started into activity are prayers for God’s love answered.
So you will see that a man may be apparently devout and full of zeal for his church and the teachings of his creed, and yet not be benefited, so far as the progress of the soul is concerned. Let not your desires be only of the intellect, but try to bring into activity the longings of the soul, and do not rest satisfied until a response shall come. And it will certainly come, and you will know that the love is present, working its transforming power upon the soul.
This is all I desire to say tonight. I am pleased that you are now in condition to receive our messages, and hope that your excellent condition will continue. With my love, I will say goodnight.
Your own loving grandmother,
The divine essence can never be lost
November 10, 1916
I am here—Jesus
I come tonight to tell you that you are in a better condition than you were last night, and in fact have been for some nights past. I desire to write you a message on the question of how the soul of a mortal receives the divine love, and what its effect is even though subsequently his mind may indulge in those beliefs that may tend to prevent the growth of the soul.
As you know, the inflowing of this love is caused by its bestowal by the holy spirit, in response to sincere prayer and longings. I mean prayer and longings for the love itself, and not prayers for the material benefits that men more often, and more naturally (as they believe) ask for and desire. The prayers of mortals for those things that may tend to make them successful and happy in their natural love are answered also, if it be best that they should be, but these are not the prayers that bring the divine love, or cause the holy spirit to work with men.
As the prayers of the sincere, earnest soul ascend to the Father, that soul becomes opened up to the inflowing of this love, and the soul’s perceptions enlarge and come more in rapport with the conditions or influences that always accompany the presence of this love; and consequently, its entrance into the soul becomes easier, and its reception more perceptible to the soul sense. The more earnest the prayer, and sincere the longings, the sooner faith comes, and with this faith, the realization that the divine love is permeating the soul.
When once the divine love finds a lodgment in the soul, it, to the extent that it receives the love, becomes, as it were, a changed substance, partaking of the essence of the love. And as water may become colored by an ingredient foreign to itself, and which changes not only its appearance but also its qualities, so this divine love changes both the appearance and qualities of the soul—and this change continues ever thereafter. The natural qualities of the soul and the essence of the love become one and united, and the soul is made altogether different in its constituency from what it was before the inflowing of the love—but this only to the extent of the love received. As this love increases in quantity, the change and transformation becomes correspondingly greater, until at last the transformation may and will become so great that the whole soul becomes a thing of this divine essence, and partakes of its very nature and substance—a being of divinity.
When once this love enters and truly possesses the soul, and works the change mentioned, it (the love) never leaves nor disassociates itself from the soul. Its character of divine essence never changes back to that of the mere natural love. And so far as it is present, sin and error have no existence, because it is just as impossible for this essence and sin and error to occupy the same parts of the soul at the same time as it is for two material objects to occupy the same space at the same time, as your philosophers say.
Divinity never gives place to that which is not of the divine. Man is working towards the attainment of the divine when he pursues the way provided for obtaining the divine nature; and as he advances and obtains a portion of this love, no matter how small, he can never retrace his steps to the extent of ridding himself of this transforming essence, and again become without its presence.
But this does not mean that a man may not lose the consciousness of the existence of this essence within his soul, for he frequently does. The indulgence of his carnal appetites and evil desires will place him in such condition that he may cease to have a consciousness of the existence of the divine love in his soul, and to himself, it will be as if he had never had any experience of the change that I speak of.
And so, while this love can never be eradicated by the evils that man may indulge in, or by the mental beliefs that he may acquire, yet the progress of this love in his soul may be checked and become stagnant, as if the love were not there, and sin and error may appear to be the dominant elements of his life and being. But yet, when once possessed, the love cannot be crowded out of his soul by sin and error, no matter how deep and intense they may be.
I know that this may seem strange and impossible, to man’s intellect, and not in accordance with what has been attributed to me as teaching that a soul may be lost. (Matthew 16:26) Nevertheless, a soul that has once received this divine essence cannot lose it, though its want of realization of the presence of this love, and its dormant condition caused by sin and error and misdirected beliefs may delay the manifestation of its existence and life for a long time.
With my love and blessings, I will say goodnight and God bless you.
Your brother and friend,