• The Coming of the Kingdom (and, The Sign of the Spirit). John Todd Ferrier. Published in the magazine The Herald of the Cross, Vol. XXI, Nº. 5. Sep-Oct, 1947. The Order of the Cross, London. pp. 164-182.


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            The possession of the Holy Spirit may be known by the Soul in whom the consciousness of the Divine Love has been called forth.


            For the Fruits of the Holy Spirit are ever the same in all ages; and they are these –

            Pity unto all Creatures;

            Compassion for all Souls;

            The Divine Love showing itself in all the ways of life so that they become pure;

            The Divine Peace making itself manifest in such a way that peace is shed abroad everywhere and the spirit that makes for strife and warfare subdued;

            The Divine Joy revealing itself in glad service for the Divine through ministering to the children of the Father.






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                        The Kingdom of God and the Kingdom of the Heavens

                        The Nature of the Kingdom

                        The Realization of the Kingdom

                        The Kingdom of Living Truth

                        The Kingdom of Divine Love

                        The Kingdom of Sublime Sacrifice

                        The Arising of the False Kingdom

                        The Arising of the Historical Church

                        The Return of the Kingdom Of God





            THAT the Kingdom of GOD is inter-related with much that it has been my privilege to speak of unto you will be obvious as we proceed. The Kingdom of GOD and the Kingdom of the Heavens are generic terms. Oft-times in their uses they convey but little real meaning. That there must be a profound significance lying at the heart of them, we may be assured; for that which relates to the Regnancy of GOD and the manifest life of the Heavens must have deep significance and far-reaching purpose, and be prophetic of high manifestation through attainment.


            It would be well, if you will permit me to do so, to take you back to the days of the Manifestation that you may hear anew what was said concerning the Kingdom of GOD and the Coming of the Kingdom of the Heavens.


            You will note that the Master did not claim to have come from the FATHER-MOTHER to found an earthly kingdom. For He Himself said that His Kingdom, or the Kingdom to which He belonged, was not of this World. It did not follow the World’s motion, nor take up the World’s standards to embody them. The world concept of a Kingdom was quite foreign to Him. It was alien to the Kingdom with which He was associated, and of which He had to speak. It was a mirage of the nature of the Kingdom which He had to reveal, and of the life which He sought to embody. He showed clearly in the parabolic teaching that in its coming it was first of all the approach of the Heavens to man. It

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was the seeking of the Heavens to find man. It was the bringing to him of some glimpses of the Heavenly things to present them to his vision, as the parables do; that the presentation might arrest the vision, recall something in it, hold it, draw it on to follow unto the realization of that of which the parables spake, though, of course, the inner significance was only covertly expressed.




            The Coming of the Kingdom of the Heavens is the coming of Angelic breaths. True, it comes through embodiments. The Master did not simply give parables. A teacher may speak in parable. If he has some vision to illustrate, some philosophy to expound, he may use parabolic teaching. It was common in the east. But in the parables used by the Master, whilst many of them were gathered from the objective world, and from the beautiful associations in the Human Kingdom expressing human relationships, there was always that breathing through them which was not of the mind, though the philosophy was always of the Divine Wisdom. There was a breath in them that told that they were wafted from the Heavens themselves. The breaths of the Angelic World were present to those who heard.


            The Kingdom of the Heavens is first the atmosphere generated from the Heavenly states and conditions; then the Life of the Heavens embodied; and then the crown of that embodiment in the glory shed by the Heavenly radiations. And when the Heavens come, after the manner set forth in the parabolic teaching of the Master, they do not say to this man and to that woman – “Come, you must believe in me, and then you will be in my Kingdom. Come, you must be citizens of the Kingdom, and

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the only way is to believe.” What the Heavens really say is like this: “Drink in of this breath; apprehend this vision; see the glory of life as illustrated in the parable, for it speaks of the purpose of the FATHER-MOTHER concerning you”.


            We shall see presently a yet more inward motion, and the meaning of this motion as set forth in the parabolic teaching, which is still more fully expressed in the allegorical teaching, and yet more profoundly revealed in those intimate conversations which the Master had with His beloved friends who came to understand the purpose of His coming, and His ministry.


            Therefore, in the coming of the Kingdom, the motion of the Soul is Heavenward. It is first from the Heavens to man. The Kingdom is GOD’s gift. It is GOD seeking unto the finding of the Soul. It is a Divine Motion.


            Man seeks unto the finding of what GOD has given. He is a seeker after goodly pearls, of this kind and that, each with its grain of value, or of radiance. But when man finds the pearl of greatest price, he gives up all seeking for aught else. He is willing to surrender everything he may have acquired, even to the giving up of life itself, in order to find and possess this pearl. The motion of his whole Being is Godward.


            It was this motion of the Soul and of the Heavens the Master illustrated. He unveiled the Heavens’ motion towards man to mean the coming of the Kingdom; and the motion of the Soul to the Heavens through the coming of the Kingdom to mean the finding of the Kingdom. First, the Kingdom comes as a blessed influence; as a holy breath; as a glorious radiance; as a wonderful power. It is like a voice and a vision from the Heavens.


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            But the Kingdom finds us only when the Being responds. We must drink in the breath. We must seek unto the understanding of the vision. We must needs be moved to finer issues, even to seek unto the finding of the radiance in realization which the Heavens pour forth.


            It was thus the Master revealed the meaning of the Kingdom of the Heavens and the finding of that Kingdom.




            Yet more did He reveal. He spake of it as subjective, and of dual motion. In the duality there was harmony. In the dual motion there was unity of purpose and unity of action, and such realization as the motion was able to have. The Master indicated that the more inward motion brought to the individual the realization of something more illuminative and intense than the Kingdom of the Heavens. He revealed how the Soul could hear a Voice and behold a Vision from the Divine World: it was the Kingdom of GOD.


            “The Kingdom of GOD is within you,” the Master informed His friends. It is something begotten of the motion of the Heavens to the Soul, and the Soul’s motion to the Heavens. It is the realization of the Presence. For the realization of the Presence brings the consciousness of the regnancy of the Indwelling ONE, even Emmanuel. Through the motion of the Overshadowing Kingdom of the Heavens, and the motion of the Kingdom of the Heavens within the Being, there is the blessed resultant of the Kingdom of GOD.


            Be assured of this: The Kingdom of GOD is within you. And it cometh not with observation of a phenomenal and outward nature. It cometh through

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heavenly perception and realization. All true apprehension and comprehension ultimate in realization.


            Such were the Teachings of the Master concerning the Kingdom with which He was associated. He brought the breath of the Heavens with Him. The Heavens sought the Children who could respond. In the measure in which they responded, they found the Kingdom of the Heavens about them. It was the same breath as once they knew; the same radiance they had of old time beheld. If these seemed in less degree to them than to Him, it was owing only to their capacity being limited at the time. They could have had it in greater degree; and they did come at it and into it in greater degree as they drank in from the Divine World. This was the Kingdom of which He spake. It was the regnancy of the Heavens around the life and within the Being, leading up into the consciousness of the regnancy of HIM Who fashioneth all the Heavens, Who giveth all Divine atmosphere, Who maketh Life radiant with the garment of HIS own Glory. This was the Kingdom the Master brought.




            Now, it is important that you should understand what I have said unto you, because of what I would further unveil. And with that understanding, we will look at how the intimate disciples understood the Kingdom. What did they apprehend concerning it? If there were those who anticipated an earthly regnancy with the Master at the head of it, they were very early disillusioned. It has been said that Judas – the one who was said to have betrayed the Master – betrayed Him because of disappointment. Always receive that kind of thing

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most guardedly. The Master was betrayed. He was betrayed by many. There was only one Judas or Jude in the discipleship, and he did not betray the Master. But he was accused of it, and suffered most grievously because of the accusation. The Master assured His intimate ones there would be no such earthly kingdom. He had come to reveal to them the nature of the Kingdom of GOD as the holiest of estates, the most blessed embodiment of Life, the most transcendent of realizations, and the most glorious potency for ministries.


            How did the disciples, the intimate ones, apprehend the Kingdom of which He spake? That it was a Kingdom of living Truth. It was the Truth concerning the Mystery of the Soul. It was the Truth whose motion makes the life true and beautiful. It was the Kingdom of God making the Soul beautiful in its equipoise, beautiful in motion, beautiful in its deportment inwardly and outwardly, carrying upon itself the likeness and motion of GOD. It was a Kingdom that had to be revealed through living the Truth. It was a Kingdom that interpreted the real nature the Soul, the history of its pilgrimage, the fashion of its Sanctuary. It was a Kingdom that unveiled the purpose of the Soul’s creation, the hidden potencies of its chalice, the glory of which those potencies were the prophecy. It was a Kingdom through which all things would find their true meaning.


            And everyone who would know that meaning, must have it from HIM Who was at the heart of the Kingdom, the Regnant Divine ONE. The disciples knew that the Kingdom they were to seek was the embodiment of the living Truth. And so they had to endeavour to set their affairs in order. Oft-times

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the Master had to chide them. Oft-times in their impulsive moments they misjudged one another, just as they misunderstood Him. There were moments when they grew a little jealous of one another, and He had to chide them. For jealousy is but a misdirection of a Divine power within the Being. In this way they came to learn the meaning of the Kingdom of Truth; that they must never be unjust in their judgement, in their attitude, in their dealings; that they must never assume to be what they were not; that they must be the lowly, beautiful children of the FATHER-MOTHER.




            They had to learn, and they did at last learn, that the Kingdom which the Master spake of was the Kingdom of Love. But no one can live the true life, no one can seek the Truth unto the embodiment of it, without discovering that Truth is the handmaiden of Love. It is Love’s revealer, for Love is ever true. It reveals itself in the embodiment of the true. Even the intimate ones had to hear the words many times spoken to them, “Love ye one another. Even as I love you, so love ye one another. Be full of understanding, of gentleness, of patience, of right interpretation; and be lowly. Let pride have no place in your mind or your heart. As Children of the Eternal Love, love ye one another.”


            And as they grew in the understanding of the Kingdom in its coming to them, and of the Kingdom of GOD in its motion unto high realization within them, they heard yet more profound things concerning that Kingdom. “Lovest thou ME?” saith the LORD of BEING. “Lovest thou ME, more than all outer things, more than all powers, more than all principalities and dignities, more than all

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connected with the outer manifestation? Lovest thou ME with all thyself so that thou lovest ME more than thou lovest thyself?”


            You will now understand that the Kingdom of GOD was a Kingdom of Divine Love, and that it taught the Soul how to love absolutely. Now, absolute Love has no limitations. Its horizon is the Universe. Its scope is wherever it can make itself manifest. But such are great estates to reach. The Master therefore had to teach them much concerning how to love divinely. It is easier to speak about loving divinely than it is to embody it. It is easier to believe in it as a matter of faith than to realize it in all the attitude of life. Yet it is the Kingdom within, and there is no Kingdom of GOD without it. It is the Kingdom of GOD within the Being. And the Kingdom comes within the Being in the measure in which that Love is realized. And the Kingdom expands until it even becomes so absolutely selfless that, whilst the self or the Divine individuate Being is always conscious as an individuate one, yet the consciousness so lives and moves in HIM, derives all power from HIM, that it is one in HIM, and loves at last even as HE Loves. And in this state there is not within the heart a nook or cranny where HIS Love is not imaged.




            Then the intimate ones had to learn that the Kingdom of GOD was a Kingdom of sublime sacrifice; that it had nought to do with the pomp of the world, nor the claims of the world, but only with the motion of GOD within the Being; that it was of Truth and of Love; and that where a Life was the embodiment of Truth and the exposition of Love, it was a life for GOD, a life to be made a sacrifice.

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Who could imagine that GOD, being knowable, could be realizable without the realizing one learning that in such a realization the whole Being must become sacrificial in its attitude, laying its potencies, even the essences of its Being, on the Altar for Divine uses?


            It was thus the Master addressed His intimate ones towards the close of the Manifestation days when He said to them – and spake to them with a Soul-passion ye could not understand through mere utterance of it – “Are ye indeed able to drink of the cup of which I shall drink, and to be baptized with the baptism with which I have to be baptized?”


            Those intimate ones knew what He meant by the coming of the Kingdom of the Heavens to Earth, the coming of the Kingdom of the Heavens to the Soul, and the coming of the glorious atmosphere which those Heavens brought. And they knew that the coming of the Kingdom of GOD was the coming of the Presence to their realization. It was the becoming of the FATHER-MOTHER within them, giving as a glorious resultant their likeness to HIM in true fashion as Love’s embodiments, and as the Divine World’s sacrifices.




            Now, these brethren held these Teachings sacred. To them they were Masonic. They were kept for the Brotherhood, and only more general teachings given out. And they held them sacredly as long as the conditions permitted after the Master had left them to undertake the Burden of the Oblation.


            Just for a brief moment, we will glimpse them in the Brotherhoods. Of these there were quite a number. They were those centres which He visited to meet with His intimate ones.


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            After He left them, they had to look out upon the world. They knew the state of Jewry. They knew much that He had told them concerning the awful darkness which prevailed. They watched, as He had counselled them to watch, the arising of the Pauline Church. They knew that there were some teachers who went forth speaking of the things they had gathered from the Brethren, as well as from the Master, and who gave what may be described as oral teachings. These teachings became traditional. They were ultimately received as the original message of the Master. They were spoken from time to time by those who had not heard them from the Master, and who did not understand their meaning. And what of truth they contained was changed. And thus, there grew up in the minds of those who heard them, the idea of another kingdom.


            Now let us look at the kingdom that arose as the result. It did not arise out of the Brotherhoods. It arose as the result of the oral teaching. In that teaching there was, as we have indicated to you on a previous occasion, a sad misunderstanding, a consequent misinterpretation of the Redemption, and, subsequently, an utter misconception of the Kingdom of GOD and HIS Christ. Yet the wearied hearts of men and women seized gladly upon the hope of Redemption which this oral, traditional message offered them. For they were indeed burdened by wrong, and were under bondage also to the elders of their own faith. They therefore gladly laid hold of that which seemed to give them hope – a Redemption provided for them. It seemed an answer to the cry of their heart, and to their prayer for a kingdom to overthrow the oppressive powers and right the wrongs, and set up truly the throne of David, the real Kingdom of Israel. So

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their minds and their hearts readily responded to the betrayal.


            This was the view held in the early days of the inception of historical Christianity concerning the Redemption and the coming of the Kingdom. Just as the Redemption became entirely associated with the Master in His sacrificial burden-bearing on Calvary, so the Kingdom was associated with Him in a personal way. And it was to come through His return to Earth. It was proclaimed that His second coming was near; that He would appear upon the Clouds of the Heavens. This latter mystical statement arose out of the misinterpretation of some Sayings given to the intimate ones in relation to the Coming of the LORD-Presence; that HE would come upon the Clouds of the Heavens, and set up HIS Kingdom on the Earth. So great was the motion begotten of this revival that many of the converts even ceased their daily occupations in order to be ready to receive Him when He came, and to follow Him.


            Yet He came not. The communities of Souls which had been brought together, grew. The idea of His Kingdom became associated chiefly with the communities, until in their expansion they became concrete institutions. Then the idea of the Kingdom became associated with the institutions, and as these grew, the Kingdom spread itself over the Grecian Archipelago and Asia Minor and Northern Africa, and even into Arabia. The spread of the traditional story of the Redemption supposed to have been accomplished by the Master was accepted as the Coming of the Kingdom.




            And so it went on until beliefs became more concrete and more bound up in tradition. Following

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this motion there rose up that which should have been a beautiful venue, and could have been if rightly illumined and directed, the great Church which has swayed the western World for ages. Every century that rose and set, notwithstanding the controversies over the personality of the Master, His supposed Deity or otherwise, His Sacrificial Act and Burden-bearing, that Church rose and spread itself through all the western World, and the near eastern World too, till the time of the division came through the controversy as to whether the seat of authority should be in Rome or Byzantium, as Constantinople was then called.


            And so, to this day, the Kingdom of GOD regarded in its measurement, potency, and capacity as commensurate with the far-flung tentacles and powers of the earthly institution named the Church. Within its arms gathered terrible things from Paganism. And these have blighted its usefulness throughout the ages. But it also gathered into it the saints, to walk its cloisters, its aisles, its triforia and its clerestories, hoping to find the Kingdom. For did they not seek that Kingdom through the ages? Have they not travailed through the ages to find it where it was so greatly proclaimed? Was it not natural that they should turn to the Church that claimed to be the Kingdom in its outer aspect to find that Vision, that Life for which they yearned in their innermost Being? Into that Church were gathered all the most sacred symbols. It was, therefore, natural that they who understood true meaning of symbols should turn thitherward and seek for the mediatorial ministries which those symbols could give unto the Soul to comfort it. It was of the Divine motion within them that they should seek to regain the real interpretations of

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those things which they themselves once knew in the Heavens, before they were sent to this World to be its helpers.


            The transference of the idea from the Master to the institution gave to the Church a power which it has claimed ever since. By representing the Church to be the Kingdom, those in Authority claimed absolute jurisdiction over the consciousness of its citizens, and over all the outer administration of States. And it was thus that the Kingdom grew and expanded in His name, notwithstanding all that was taught by Him in those wondrous days of the Manifestation to the beloved ones who gathered in the different communities and heard the sweet music of the Angelic World, and the great Themes of the Celestial Hierarchies, and the trumpet-call of the Gods; aye, and the blessed Message of the FATHER-MOTHER.


            Now you will understand something of the tragedy that overtook the Kingdom which the Master came to speak of, and apprehend somewhat of the nature of its betrayal, and how in its vision, its life, its sublime reality, it became a world institution, claiming Divine Power and Authority, and dominion over all Souls. By this it is not meant that there is nothing beautiful in the Church of Rome. There is much that is beautiful. I have often worshipped before its Altars. The Saints carried into it the good it possesses. But the Children within the borders of that great institution do not understand what the Kingdom of the Heavens is. Nor have the Saints found within her the Kingdom of GOD. Yet such devoted ones within those Sanctuaries, through their love and blessed devotion before her Altars, generated the very breaths of the Angelic World. That is why in the beautiful old

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Sanctuaries in this land there is to be found still something of that atmosphere. For you must recognize this, that beliefs never generate a beautiful atmosphere; not if they were repeated twenty-four hours in the day and three hundred and sixty-five days in the year. The whole atmosphere of such beliefs is mental, cold, unresponsive to the Soul. But devotion, even the devotion of an hour a day in a Sanctuary, gives it an atmosphere. It brings an atmosphere which is of the Heavens. For devotion is Love outpouring itself in seeking to contact that which the Soul most loves, and to find its LORD.


            You have seen what the nature of the Kingdom was which the Master brought, and how He interpreted it. You have heard how the disciple understood His interpretations, and what their outlook was when He passed away. You have had the veil lifted that you might know what it was they feared. For the Master had told them that they would be scattered as communities. And they were broken up through the conditions that arose subsequent to the Pauline motion. You may now see the nature of the Kingdom that arose out of the ashes of the breaking up of the Brotherhoods; for the growth of that Kingdom and the historical development of Christianity are one. And you may see how men and women think of the Kingdom of GOD to-day as a religious institution, as something connected with beliefs imposed by that Kingdom to which the knee of the Being must be bowed.




            In contrast to all such, you are now shown the Kingdom of the Heavens to be a Kingdom of holy Breaths, and the Kingdom of GOD to be a Kingdom

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of Divine Regnancy in the Soul, which may be expressed in beliefs, through liturgies and litanies, and by means of symbols used in beautiful Sanctuaries in devout worship, but which must always be quite distinct from the venues through which they may seek expression. And you now know that the Kingdom of the Heavens is an atmosphere about you, and that if you have not the atmosphere you have not the Kingdom of the Heavens about you, encompassing you, overshadowing you. And you also now know that the Kingdom of GOD is the Indwelling ONE, the Immanent ONE, the Emmanuel Presence within your own Sanctuary of Being, and that if you have not such a Presence, you have not the Kingdom of GOD. Of course, that Mystery is potential in everyone. But when the Kingdom comes, the potential becomes a realization.


            Now, through the ages there has been belief in the Kingdom of GOD and HIS Christ, and the Kingdom of the Heavens. And many have looked for the coming of the Kingdom of the Heavens, and the realization of the Kingdom of GOD and HIS Christ. But men and women have looked everywhere for that Kingdom except where it was to be found. And so they look to-day. “Lo, it is here! Lo, it is there!” is the cry repeated from age to age. But, as in those far-away days, so is it now. The Word of GOD is “The Kingdom of GOD is within you”.


            Now it is made known unto you that the Kingdom, which should have come as the result of the Teachings in the days of the Manifestation, is coming in these days; for these are the days of the Return. They are the days when the Redemption not only draweth near but is begun. For the Oblation

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has been accomplished. With the Redemption the Kingdom will come. The Redemption is not hypothetical; it is most experiential. Like the Kingdom of GOD within us, Redemption is empirical: it must be a matter of experience. The Kingdom of GOD is coming through becoming in you. It is becoming in all the ancient ones who are experiencing the Redemption; for these, having experienced the Redemption, begin their Regeneration. In the process of the Regeneration they unfold as they awaken in consciousness and rise in their state, drinking in the breaths of the Heavens wafted to them, and beholding the glory of the Heavens that again open within them, until, growing in consciousness, they more and more sense the reality of Emmanuel, GOD’S Immanence within them.


            The Kingdom that should have come to abide with the Christhood, that came to the intimate ones for a little time, but was afterwards lost to the vision through the arising of the kingdom that has filled the world of the western outlook, and even much of the east, to the obscuration of the real meaning of the Kingdom of GOD and HIS Christ, and the coming of the Kingdom of the Heavens, is to be restored. It is come in a return of Christ consciousness. In this sense it is also becoming within many. It is only in its beginnings, but it has come to abide. It is coming in every Soul who has glimpsed the real Christ-vision. The Kingdom of the Heavens is coming through every Soul who is embodying Jesus. The Kingdom of GOD is realizing itself in everyone in whom the Radiance of Christ abides, and revealing itself through them as that Radiance pours itself forth. The Regnancy of GOD is becoming manifest in such, for they are

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reigning with Christ. Christ is reigning within them, and expressing HIS regnancy through them.


            In this way the Kingdom has this time come back to triumph. It has returned to remain and shed its glory. It has come back to be unveiled and revealed more and more unto all Souls who have the will to behold it, and enter into the understanding of it, and follow it unto Divine Citizenship. For those who betrayed the Master and the Teachings He gave have been overthrown. By the Work of the Oblation there have been cast down the principalities and powers that betrayed the LORD’S Anointed in the Divine Vision which the Master gave to the World.


            Notwithstanding that the cry is heard in many places, “Behold, He is here! Behold, He is there!”, and that many are misled, the Kingdom is coming. It has come from the Heavens where it has its first motion. It has come with the letting down of the Divine Mystery in the Seven Baskets of Divine Wisdom, and in the Twelve Baskets of Heavenly Bread which had to be withdrawn and gathered up when the false Kingdom arose. For the Planetary Heavens are now full of Light, and the Light can be reflected down into the minds and hearts of the children of men who are able to receive that Light from the Heavens. And many hearts are responding to the upper motion; and in the measure in which they respond, the Kingdom of GOD will come again to them and through them, even the most blessed and glorious realization in the Within of HIS Regnancy.


            Unto this end the call comes to every one of you. Drink in the breaths of the Kingdom! Let the visions make you beautiful with the beauty of the Heavens! Let the blessed fellowships exalt your

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spirit in the sense of uplifting you into the GOD Realms, even until HIS Kingdom becomes so great within you that ye are henceforth for HIM an exposition of Emmanuel, the Divine Mystery incarnate in you, the Divine Presence making Deific manifestations through you, revealing through you the very qualities of the FATHER-MOTHER.


            In the measure in which ye receive the Kingdom thus, ye are contributing to its coming in the World. In the measure in which you embody it thus, are ye centres of magnetic outpouring unto the healing of the World. In the measure in which ye realize it unto the power of great revealing of it, shall you be used by the Heavens to bring the Vision to those venues through which it should have been given through the ages, so that these may know true purification, and such changes as would make them fit channels for the Divine Life-streams to flow through unto the children of this World, that they too may feel again the atmosphere of the Angelic Presences, and know once more that GOD is Love.


            Unto this end we live. Unto this end do we embody. Unto this end we make sacrifice.


            O ye who are the called of GOD, be ye indeed HIS called ones! Have written again upon every vesture of your attributes HIS Own Signature, so that ye may be like HIM in all things.


            Ever Blessed be HIS Glorious Name Who hath called us unto this high estate, and hath given unto us of HIMSELF, and so honoured us to be HIS Children and HIS Servants, and the vehicles for the revealing of HIS Glory.






(164:*) Logia reprinted from the magazine The Herald of the Cross, Vol. V, p. 151.

(165:*) An Address given in the Sanctuary at Headquarters on Wednesday evening, February 18, 1928, and later revised by the Author.



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