Jesus Writes that the Divine Truth Must Be Declared to all Mankind

May 2, 1920
Received by James Padgett
Washington, D.C.

I am here, Jesus.

Let me write for I am anxious to tell you that you are in a much better condition than you have been for a long time, and your thoughts of today and especially of tonight have put you in a spiritual condition, and if you continue in these thoughts and longings, you will soon enable us to make the rapport by which we can continue our messages with greater frequency and with exact expression of what we desire to convey.

I have been with you a great deal today and have tried to exercise upon your soul and mind an influence that will cause you to more fully realize the responsibility that rests upon you and the importance of the work that you are to do. I was with you at church this morning and saw the impression made upon your mind by the preacher, when he asked the question - if anyone had anything to offer that would show him that he had not grasped all of the truth as to the spiritual things, as he called them, that would cause men to aspire for and obtain a higher course of living - and also saw that you realized that your work, if carried to its conclusions, would answer that question.

And so you must think of this question and try with all the powers that have been given you to learn these truths, so they can be made known - not only to the preachers of the so-called Christian Churches but to all mankind. You already have truths enough to show this minister that he is not preaching the true Christian spirituality that I came to the world to teach, and did teach, and that he must not rest satisfied with his knowledge of spiritual things but must seek for more light and truth, and then make them a part of his own possessions, and teach them to the world of men, and especially those to whom he has the opportunity of ministering.

I am much pleased that you are in so much better condition of soul, and want you to persist in your efforts to obtain more of the Love of the Father, and then you will be able to bring true enlightenment to the unthinking and unknowing world, of the truths that are so vital to their salvation.

I was also with you tonight and saw the impression made on you by the preacher when he set forth Samuel as he then was, as an example to be followed by the true seekers after the important things that lead to spiritual regeneration and perfect manhood, and was glad that you could appreciate how far the character of Samuel fell short of what is necessary to make a man the Divine Angel, or even the perfect man. The preacher does not experience the truth of the Divine Love in his soul, and in fact has not even an intellectual knowledge of its existence and operations. He believes that I am God, and that my blood washes away the sins of all men who believe in me; and thus thinking, he is satisfied to rest upon the promise of the Gospels, which he accepts as the true teachings of me.

Samuel is now here, and was with you at the church, and realized how devoid he was, at the time spoken of by the preacher, of that thing which was necessary to his salvation. And that his demand upon the people to behold him, and then bring any charge of unrighteousness that they could against him and his conduct as a servant and prophet of Jehovah. This is a very pretty story and to a certain extent contains in it a teaching of the moral laws that works for good, but it is not more important than many other things contained in the Old Testament. Samuel will come sometime and write you of his life on earth, and his ministry as a servant of Jehovah.

Well my dear brother, I will not write more tonight, but will soon come and write an important message, which I know will not only benefit but interest you. Well, I will write on the subject that you suggest, for this is an important thing for men to know, as so many think they are doing God's Will in their various courses of living and in their various forms of worship. His Will is one that corresponds with all the laws that affect man in every way, and men must know what this Will is.

I will come soon and write on this subject and hope that you may be successful in receiving my message as I intend to deliver it. With my love and blessing, and the assurance that I will be with you in all times of need and try to direct you in your thoughts, I will say good night.

Your friend and brother,
Jesus

Jesus Writes that People Who Believe in the "New Thought" are on the Wrong Track

June 15, 1919
Received by James Padgett
Washington, D.C.

I am here, Jesus.

Let me write just a line for I desire to tell you that I was with you tonight at the convention of the New Thought people, and saw the impression made upon you by the discourses, and am pleased that what they said only confirmed your faith in our teachings. They are sincere in their efforts to obtain a knowledge of the truth, but the difficulty is, that while they are free from many of the orthodox teachings of the church, yet they have only the natural love and perceptions of the intellect, and to some extent, of the awakened soul in its natural condition.

They know nothing of the Divine Love or the way to the true Kingdom, and are depending entirely upon the spiritual feelings that come to them with the consciousness of an awakened soul, in its conflict with the things that prevent its purification and development into the perfect man.

These people are to be encouraged in their efforts and teachings so far as they disclose the true natural condition of man and the possibility of his becoming in harmony with the will of the Father in their natural love, and to that extent they are progressing beyond the old orthodox ideas of what the real man is, and what is incumbent upon him in order to get into the condition of happiness that comes with a purification of his love, and a longing in harmony with the laws of God governing that purification.

It is to be wished that these men will proceed in their teachings and thus give to mankind a knowledge of what man really is, and the possibilities that lie before him when he exercises the inherent powers that exist within. For concerning sin and inharmony, until the great truths of the New Birth and the transformation of the soul and the wonderful Kingdom of the Celestial Spheres are made known to men through our teachings of these things, these greater truths which lie beyond the knowledge of men at this time will not be his.

In their search for God, they are on the wrong track and will never find him, if they pursue the search in the way indicated by their discourses. God is not within men, nor do they live and move and have their being in Him, nor is He everywhere, waiting to be developed by men as they grow better and purer. No, they are mistaken in their thought as to God and His habitation and will learn when they come into a knowledge of the truth, that God is not in man or in everything that surrounds him, but is separate from him and from the environments in which they live and move and has His locality in the Highest Heavens, where He works out his purposes, and makes Himself and the evidence of His existence known to men by the energies that control the universe in which men exist. He can only be seen by the soul perceptions of a soul that has been transformed into the Divine Angel; to men in every other particular He is unseen and unknown, except as His laws and the effect of their operation disclose His being.

Well, I merely wanted to write this short message, and I am glad that you can receive it. Good night.

Your brother and friend,
Jesus

St. Luke Writes on the Erroneous Teachings of the New Thought Movement

March 9, 1919
Received by James Padgett
Washington, D.C.

St. Luke.

Let me write a few lines tonight as you are in better condition, and I am able to make a rapport with you and deliver my message.

I was with you today at a meeting of the New Thought people and saw the impression made upon you by the speaker in his efforts to show that God is within man, and that only the opening up of the soul or mind of man to the development of that God is all that is necessary to bring that man into a perfect at-onement with the truths of God's Will.

Well, I have to say that this speaker, when he comes to a realization of himself in the spirit world, will find that God is not in him or in anything that he may have possessed in his earth life; and that his development of the kingdom within him, as he termed it, was a mere delusion and a snare to the progress of his soul in its career through the earth life, as well as through the Heavens or spirit world.

He is mistaken when he announces that the Kingdom of Heaven is within him, or that he has that within him which can, by its development, lead to the condition of the perfect man, in the sense that he spoke of. He is following a false way, and all the efforts that he may make will not lead him into the paths that end in the perfect man that partakes of the Father's Divinity.

He is also mistaken when he asserts that God is everywhere - in the flowers and in the thoughts of men and in the heart - for God does not find his habitation in any of these things, and men do not live and move and have their being in Him. He is a distinct and individual entity and is not spread over all His universe, as the preacher proclaimed, and can only be found by the longings of the soul followed by a development of that soul in His Love. No, God is in His Heavens, and man can reach Him only by the persistent longings of that soul for the inflowing of His Love.

These things that the preacher declared were the presence of God are only the expressions of His being, and they do not declare His presence in any other sense than as the evidence of His existence - in His habitation, from which these expressions flow and make known to man His presence, as these things reflect it.

I am sorry that this speaker has not more knowledge of the true God, and of His seat of habitation, for then he would realize that these things upon which he places so much belief as being the very God, Himself, are but the expressions that flow from Him.

Man has within him that which has in itself wonderful possibilities - I mean the soul. And it may, by the observance of the way that transforms it into a Divine Angel, become Divine itself, or it may only by the slow process of renunciation become merely the perfect man with his natural love in a pure state, which was the condition of the first parents. If men will listen to the call to their souls, they will realize this possibility and receive this Divinity, and with it, immortality; but without this transformation they never can become other or greater than the perfect man.

I know that men teach that there is implanted within the souls of all men, that which is capable of being developed into an existence like unto God, that man needs only this development in order to become a God, and that there is nothing else necessary to make a human soul a part of the Soul of God. But in this teaching men are mistaken and will find themselves, at the stage of their highest development, nothing more than the perfect man.

Man has within him only that with which he was created and can of himself add not one thing that will change him from this condition of his creation. It is true that he can by a right course of thinking and living renounce those things that have tainted his soul and alienated it from the Father and made it sinful and disobedient; but when this is done, he is still only the perfect man, and nothing of the Divine is in him.

Jesus was the perfect man and, as such, was an exemplar of what all men will ultimately become; and if Jesus had never become more than the perfect man, he would not now be an inhabitant of the Celestial Heavens and the beloved Son of the Father. Yet he became more than the perfect man, and it was only after he attained to this condition of excellence, that he could say, "I and my Father are one," for it was then only that he possessed the Divine Love to that degree which made him at-one with the Father.

Only he is at-one with the Father that realizes that he is possessed of the very nature and Essence of the Father, and there is only one way in which this can be obtained, and that is by the inflowing into the soul of the Divine Love. Jesus could not say to the multitude that they were at-one with him and with the Father, for they had only the natural love and had not experienced the transformation of their souls; and such sayings as this were addressed only to his disciples, or to those among his hearers that had received this Love.

The speaker spoke of the New Birth, but had no conception of what it meant and, like many other teachers in and out of the churches, believes that a mere condition of the purification of the natural love constitutes this New Birth, and that that is all Jesus meant when he taught the necessity of being Born Again. There is only one way in which this New Birth can be brought about, and that you already know.

As to the moral truths taught by the Master, such as are referred to in the Sermon on the Mount, undoubtedly they will, if observed in the heart, bring about a regeneration of the soul that will lead men to the glory of the perfect man and make him at-one with the laws of his creation. This condition is devoutly to be wished for and sought after by all men, and when they attain to this condition they will experience the beatitudes that are mentioned in the sermon; but this is only the state of the perfect man and nothing of the Divine enters into their condition.

"New Thought," as it is called, has in it something that is an improvement on orthodoxy, and men will be the better if they will embrace some of its teachings. The great stumbling blocks of the Trinity, and the vicarious atonement and the blood would be moved from the worship of men, and they would then rely on the moral truths in the development of their souls for salvation, and would not rest supinely in the belief of the efficacy of the vicarious atonement. But some other things that it teaches are all wrong, and its followers will find when they come to the spirit world that there is a God to be worshipped, and that man has not within him that God to be developed by his own thoughts and deeds.

I know that according to the orthodox teachings too little is thought of the natural goodness of man, and too much emphasis placed in his innate depravity, and that nothing in man is worthy of the release from the sin and disobedience in which he is now living; and that of himself he can do nothing to bring about his purification and restoration to his original condition of the perfect man. This is wrong, for very largely upon man's efforts depends his redemption; "and as a man thinketh in his heart, so is he." He is naturally good, and his present condition was brought about by his permitting his soul to be contaminated with sin, and to become again good he needs only to pursue that way that will remove sin and its consequences from his soul.

Man created sin, and he will have to remove sin, and the process will be slow, but ultimately it will be accomplished, and by the efforts of man himself. He will be helped by spirits who are God's ministering angels in these efforts, but upon him depends the removal of that which he created and imposed. And here let me say, that unless man wills it, he will forever remain in sin, and God will not, contrary to man's desires, make him a pure and undefiled being; and man's belief, unaccompanied by striving and seeking, will not be sufficient to bring about this remedy.

The speaker is a good man, and has experienced to a large degree the workings of his own will upon the conditions of his soul, and knows that his own efforts have caused him to renounce many things that tended to defile him and cause doubt, and in this condition realizes much happiness, and thinks that he is of himself sufficient to attain to that which will bring him into a perfect unison with the God that he thinks is within him. In this he is deceiving himself, for what he thinks is God is only an unusual condition of soul development in its natural love, that gives him a happiness which causes him to believe that God must be in and a part of him.

As you have been told, the happiness of the purified soul is beyond all conception of humans, and the nearer a man approaches to that condition of purification of his soul, the greater becomes his happiness, and the belief that God must in some way be in that happiness and form a part of it, when the fact is that this happiness is only that which was bestowed upon man in the beginning. As the soul becomes purer and relieved from the defilement of sin, man becomes what he was in the beginning and has regained only that which by nature is his. He does not receive any part of the Divine, nor does the Father bestow upon him anything that was not his at the creation, and he must realize that by the removal of sin, his soul becomes more and more in harmony with the will of God, and less and less in harmony with his own perverted will.

Let "New Thought" progress until men may realize that they are at-one with themselves, their created selves, but let it not teach them that what they experience as a removal of sin from their own souls by their own efforts and thoughts, is evidence of a development of any supposed God within them, for it is not true; but is merely the development of their own natural created selves, freed from that which defiled and made them unnatural.

The speaker said that the Kingdom of Heaven is within all men, and needs only for men to realize that fact, and declare its truth, and that then they will become pure and like unto God, and find themselves in the presence of God, and see Him face to face. Well, in this he is all wrong, for the Kingdom of Heaven or Celestial Kingdom is not within men, though it may be, and neither is God in their souls and capable of being seen face to face. These men - who teach purification of their natural love and a superior state resulting from that purification and nothing more - will never see God, and they will always remain in the mere image in which they were created, a merely purified man made in the image of God, and nothing more. The Father will then be the same unseen Creator as he is now, and men will worship Him in faith only, for their soul perceptions, which are the only eyes of the soul that can see God, will not exist, and to them God will still remain the unseen and unknowable being that exists today in the knowledge and belief of men.

Well, I have written enough for tonight, but saw that you were somewhat interested in the teachings of the day, and thought it best that I should write you as to the truth of the subject of which he discoursed and evidently believed.

With my love to you, and the hope that our messages may now continue without interruption, I will say, good night.

Your brother in Christ,
Luke

Helen Writes that a Large Majority of Men Will Exist in Eternity as Perfect Men and Enjoy the Happiness Which it Brings

May 21, 1918
Received by James Padgett
Washington, D.C.

I am here, Helen.

Well dear, I see that you have been much benefitted by the reading of the messages tonight, and I am so glad that you read them in the manner that you did. The truths, which you read in reference to the spirit world in the book of Dr. Peebles, are very beautiful and also edifying and helpful to the extent that they affect the conditions of the souls of men but, as you know, they do not reach the vital point or tell of the great truth, which is necessary for men to know in order to obtain the condition of the Divine Angel and a home in the Celestial Heavens.

Of course, the writer, or any of those whom he quotes, could not speak of this higher truth, for they did not understand the same and they could comprehend only the great moral teachings of Jesus. But these teachings are also of great importance to mankind, for the understanding and observance of them in thought and deed will certainly lead man to a purification of his soul, and to a coming in at-onement with the Father, in accordance with the perfectness of man in his creation. As we have written you, the large majority of men will exist in the great eternity only as perfect men, enjoying the happiness which that condition brings to them, and, hence it is of great importance that men should be taught these mortal truths.

But of greater importance is the knowledge of the truth which will show men the way to become Divine Angels and at-one with God in His very Substance and Essence of Love. This was the great mission of the Master on earth, but men failed to understand and realize that fact and, instead, were possessed only of the knowledge of the moral truths and a belief that such truths, or rather the results of the practicing and living the same, would lead them to immortality and perfect happiness.

Well, you understand all this, and I will not say more on the subject; but I wish to emphasize to you the importance of your fully realizing, deep down in your soul, that the truths of the Divine are not understood by men and, hence, cause you to appreciate more the great importance of the work which you are to perform. Oh, my dear, I hope that you will consider and meditate upon this and try your best to get in such condition that the rapport may be made and these truths delivered to you.

You know the way, the only way, and you must follow that way. Pray to the Father with all the longings of your soul, and meditate more on spiritual things, such as the truths which the Master and the others have revealed to you. I know that you are desirous of receiving the messages, but you are not willing, as it seems, to make the effort to get in the soul condition, which will not come from the existence of the mere desire to receive the messages.

Well, I did not write earlier in the evening for you were not just in condition, and I thought that if you did not hear from me, you might possibly read some of the messages and thus get in a better soul condition to receive my message, as you have done. It is too late to write more tonight, but I feel quite hopeful that I will be able to do so very soon. So sweetheart, pray to the Father and let your faith increase and think more of these truths and what they mean. I will not write more now, and will only further say, love me with all your heart and think more of me, and you will be much happier.

Good night, my dear husband.

Your own true and loving,
Helen

Luke Writes that Religion is the Relationship and Harmony of Men's Souls with the Soul of God

April 25, 1918
Received by James Padgett
Washington, D.C.

Let me write a line - Luke.

I was with you tonight at the church and listened to what the preacher (Gordon) said in reference to religions and their point of contact and was somewhat surprised at his declarations as to the analogy which he drew between the believers in the various so-called Christian religions.

While, as you know, there is implanted in the souls of men a longing for that which tends to elevate and spiritualize them, even though this longing may not be consciously present with a large number of them; yet the beliefs as to the ways in which this longing may be made manifest and develop the spiritual nature of the soul are very different among those professing these various religions and the ways are not equally efficacious in causing their spiritual development.

Religion is a matter of soul and not of intellect, and the greater the development of the soul in the right direction, the higher will be the spiritual state or condition of the soul. Mere intellectual belief, no matter how intense and undoubting, will not tend to bring about this spiritual development, for "religion is really nothing but the relationship and harmony of men's souls with the Soul of God." The mind will not be sufficient to create this state because the mind of man cannot possibly bring into harmony the Soul of the Creator and that of the creature. Mind, in its exercise, may tend to awaken the soul to this possibility of relationship, but only the workings of the soul can effectuate the complete unity of the Creator and the created. Only soul can speak to soul, and mind is only a helper, provided the soul is alive in its longings.

So it is apparent that that form of belief which is wholly of the intellect can have no common meeting place with that belief which is the result of the development of the soul; and, hence, to say that men of all the various religions, just because they are what are called Christians, are in an equal relationship to the Father, is erroneous and misleading.

As regards the condition of man as the perfect man, these several religions may tend to bring about this state of perfection, if the moral precepts which they teach are observed and practiced by men. But as regards man as the Divine Angel; that is, as a spirit having in itself the Essence of the Divine, only that religion which teaches the true way to acquire this Divinity can lead men to the at-onement with the Father in His very nature. There can be, in this respect, only one true religion, and only one way in which that religion can be practiced and possessed; and to say that all religions have a common point of approach is misleading and deceiving.

I know that among these various religions there are individuals who have found the way to the method of becoming transformed into the Divine Nature of the Father, and this notwithstanding that the teachings and creeds of the several churches do not show the way to this soul development into the spiritual of the Divine. But in these churches there is wanting in their dogmas and doctrines that which will help men to this true religion.

Because it may be found that in the churches there are some who have, to a degree, this Divine spirituality, there is no justification in saying that there is any common place of meeting in these several religions. Of course, the moral precepts may be and are taught by all the Christian churches, and when observed will ultimately lead all men to the condition of the perfect natural man, and only to this extent can it be said that they may have a common ground of religion arising from the belief in the moral teachings.

And the church which declares and teaches as its religion with great exactness and more enlarged comprehension is the church in which this, as I may call it, natural religion exists; and the more dissimilar these churches are in these teachings the farther apart is their approach. If a preacher of one church knows, with the conviction that arises from his sincere and honest investigation of the moral laws, that some other church is not teaching or insisting on the observation on the part of its members of these great moral truths, then he has no right to conclude and say this latter church is the possessor of religion, as is the church in which these moral truths are taught and followed by its adherents.

It is a mistake for a preacher to say that because there may be good and spiritual men in all churches, therefore, one church is as good and religious in its teachings as another church. Truth is of such a nature that it cannot be compromised, and the man or preacher who would compromise the truth is not fulfilling his duty to God or man.

The church which teaches that there is nothing greater than morality, and that man can become no more transcendent than the perfect man, is devoid of the truth and would not be accepted as a teacher of the full truth, as should the church which knows and teaches the way by which man may become a Divine Angel.

That the preachers of the various churches should accept as equal and the possessors of the true religion whenever these moral lessons are alike taught by these churches, and have a common point of approach, is not to be wondered at, because these preachers do not know the higher religion, or are able to teach the way to the same. And when it is understood that a moral truth is a truth no matter where it may appear and by whom taught, there is some justification in declaring that all churches which teach the moral truths are on a plane of equality, and that one is entitled to as much respect and freedom from criticism as another. And further, as the great truth of the rebestowal of the potentiality of receiving the Divine Love, and the effect on men's souls, was never known and taught until the coming of the Master, it is not surprising that none of the churches can or do teach this great spiritual truth and the only true religion arising there from. The knowledge of this truth perished from the earth a short time after the passing of the Master and, hence, no church can teach this religion of the soul that transforms the mortal into the Divine.

The religion of the perfect man may exist in varying degrees in all the Christian churches, but the religion of the Divine Angel exists in none, although some individuals of these churches, to some extent, have received in their souls the great truth - the Divine Love - even though they have no intellectual knowledge of the same.

I thought it advisable to make these few remarks on the declaration of the preacher as showing that his broad assertion that the religions mentioned, which to him is all embracing, may have a common meeting point with every religion. When he learns the truth, he will realize the errors of his human and brotherly declarations. I will not write more. Good night and God bless you.

Your brother in Christ,
Luke

John Writes that Many of the Sayings in the Bible He Did Not Write or Authorize to be Written

March 2, 1918
Received by James Padgett
Washington, D.C.

I am here, John.

I will not write now, except to say, that your spiritual condition is much improved and you are advancing in your soul perceptions of the truth and of the reality of the Father and His Love.

Yes, I know, but you must remember two things with reference to the writings in the Bible ascribed to me, namely:

First, that many of the sayings therein contained, I did not write or authorize to be written; and, secondly, that at the time I lived on earth and wrote, my knowledge of the truth and of God was not so great or so correct as it is now.

I realize that some things I then believed and taught were not in accord with the truth, as I now know it to be, even my conception of Jesus and his mission on earth, and his return to earth, was not true. Then, although I was a close companion of the Master and had many lessons of instructions from him, I was a quite ignorant man and did not grasp the spiritual meanings of his teachings, and up to the time of my decease, my beliefs were more colored by things of the material than by those of the spiritual.

For instance, I, as did the other disciples, supposed that he was coming to earth again in a short time - at any unexpected time - and set up his kingdom on earth. Now, this is a fact, notwithstanding that he had said that his kingdom would be a spiritual kingdom, though existing on earth. I could not dissociate from my conception of the establishment and existence of this kingdom, the idea that in some way it would be an actual, visible kingdom in which the Master would be the king, and rule as other kings ruled, except it would be a rule of righteousness.

All this may seem a little strange to you. but if you will consider for a moment that my teachings as a Jew were to the effect that when the Messiah came, he would actually rule on earth as a king, you will understand how difficult it was for me to get the idea, or make the distinction between that kind of kingdom and one which would be purely spiritual.

At some time, I will write you more fully on this matter, for I realize its importance, as many, yes a majority of the professed Christians, now believe that Jesus, at sometime, will come to earth and establish a material kingdom and rule all the nations of the earth; and some of these enthusiastic Christians believe that they will be of the elect and become princes and sub-rulers in that kingdom as material men called by the resurrection to again become the human, although glorified, as some of them express their faith. Well, they will be disappointed, for when they shall have passed from the mortal to the spirit, they will forever remain spirits, and the only kingdom that they will live in thereafter will be a spirit kingdom; and that, whether the kingdom of the restored man or of the Divine Angel will not be on the earth.

I must stop now. So pray to the Father and strive for a deeper and more abiding faith, and you will realize the truth and this experience. Good night.

Your brother in Christ,
John

Helen Writes that Christian Science Does Not Convey the Way of Obtaining God's Divine Love

December 9, 1917
Received by James Padgett
Washington, D.C.

I am here, your own true and loving Helen.

Well, dear, I heard your prayers, and prayed with you for the inflowing of the Love, and I know that the Father will respond and fill your soul with His Love, and make you feel your oneness with Him.

I was with you this afternoon and heard the lecture on Christian Science and, while many true and helpful things were said, yet the address did not convey to the people the vital thing - that is, the Way of obtaining the Divine Love of which the lecturer spoke. What he conceived to be the Divine Love is not that Love, and in his concept does not operate as he believes. His conception of God, while superior and more true than that of the orthodox churches, yet it is not the full and correct conception of God.

Sometime soon a spirit will come and write on the subject of Christian Science. It is a true teaching in some particulars, especially as regards the way to the acquirement of a cleansing of the soul that will tend to make a mortal a perfect man, yet it cannot show the Way to the higher truth that makes him a Divine Angel. I will suggest this explanation to the spirit who will write you, and I have no doubt that it will be fully explained to you.

Well, dear, I will not write more now. Believe that I love you with all my heart, and that I am watching over you trying to help you in every way. Good night, and God bless you.

Your own true and loving,
Helen

The Wandering Jew Writes About His Long Years of Suffering on Earth Before Receiving Divine Love in His Soul

June 21, 1917
Received by James Padgett
Washington, D.C.

l am the man who said to Jesus as he bore his cross to Calvary, "Pass on," and to whom he said, "Tarry thou till I come;" and for years and years, I waited until at last he came to me, not as the reincarnated Jesus, but as my brother and friend in the possession of the Divine Love, which I received in my soul after the long years of waiting and suffering on earth.

I know that this is considered a legend by mortals, but to me it was a vital and painful fact. I was truly the wandering Jew and found rest nowhere, and even death would not come to me to release me of a life that was a torture and a cause of recollection of my inhumanity to the truly Jesus.

I have now been in spirit life for many centuries and am in the Celestial Heavens, for the Divine Love of the Father is sufficient to redeem the vilest of mortals and the perpetrators of the greatest sins from their conditions of darkness and sufferings.

If I had only known what a beloved son of God the Master was when I uttered my vile words and cruel curses, I would never have opened my mouth, except to bless him and comfort him as he walked his weary way to the cross; but, I did not know, and thought that I was serving my God when I reviled him, who, as I thought, was a blasphemer and destroyer of our religion.

But I paid the penalty even while on earth and suffered the tortures that no man can understand, for as I continued to live and death was always fleeing from me, I commenced to and did realize that I had committed a sin against the chosen of the Father, and his, I mean Jesus' sentence upon me became a thing of wonderful and ever present reality. But now, I know that he loved even me, and that while I was wandering and suffering, he was with me trying to help me open up my soul to the Divine Love, which was my only liberator from my doom.

I know that this may seem strange and unbelievable to you, and not possible in the workings of God's economy in dealing with His creatures, but it was true, and I know. But the Wonderful Love! Oh, how can I ever express my feelings of gratitude to the Father and to Jesus! While I remained in my ignorant and disheartened state, that very Jesus was with me many times in his love trying to help me. Many spirits have told me this, and it is true.

I write this because I want you and the world to know that this Love is waiting for all mankind, and that there is no sinner so vile that it cannot turn him into the Divine Angel of God's Celestial Heavens. I will not write more now, except to say that whenever you read of me, remember that I am no longer the wandering Jew but a redeemed child from sin and error and much beloved by that very Jesus whom I treated so cruelly.

With my love I will say, good night. I will sign myself as I am best known,

The Wandering Jew

Jesus Writes on the Soul: What it is and what it is not.

March 2, 1917
Received by James Padgett
Washington, D.C.

I am here, Jesus.

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

Well, the subject is of vast importance and difficult of explanation, for there is nothing on earth known to man with which a comparison may be made, and, generally men cannot understand truth, or the nature of things, except by comparison with what they already know to exist and with whose qualities and characteristics they are acquainted.

There is nothing in the material world that will afford a basis of comparison with the soul and, hence, it is difficult for men to comprehend the nature and qualities of the soul by the mere intellectual perceptions and reason, and in order to understand the nature of this great creation - the soul - men must have something of a spiritual development and the possession of what may be known as the soul perceptions. Only soul can understand soul, and the soul that seeks to comprehend the nature of itself must be a "live soul" with its faculties developed to a small degree, at least.

First, I will say, that the human soul must be a creature of God and not emanation from Him, as a part of His soul, and when men speak and teach that the human soul is a part of the Over-Soul, they teach what is not true.

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

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

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

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

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

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

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

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

It may be asked in considering this matter of the creation of the soul: "Were all souls that have been incarnated, or that are awaiting incarnation, created at the same time, or is that creation still going on?"

I do know that the spirit world contains many souls, such as I have described awaiting their temporary homes and the assumption of individuality in the human form, but as to whether that creation has ended and at sometime the reproduction of men for the embodying of these souls will cease, I do not know, and the Father has never revealed it to me, or to the others of His angels who are close to Him in His Divinity and Substance.

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

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

Many theologians and philosophers and metaphysicians believe and teach that the soul, spirit and mind are substantially one and the same thing, and that anyone of them may be said to be the man - the ego - and that in the spirit world one or the other of these entities is that which persists and determines in its development or want of development the condition or state of man after death. But this conception of these parts of man are erroneous, for they each have a distinct and separate existence and functioning, whether man be a mortal or spirit. The mind, in its qualities and operations, is very well known to man, because of its varied manifestations and being that part of man which is more of the nature of the material and has been the subject of greater research and study than has been the soul or the spirit.

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

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

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

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

Now, in your common language and also in your theological and philosophical terms, mortals who have passed to spirit life are said to be spirits, and in a certain sense this is true, but such mortals are not nebulous, unformed and invisible existences, they have a reality of substance, more real and enduring than has man as a mortal, and are in form and features visible and subject to touch and the object of the spiritual senses. So when men speak of soul, spirit and body, if they understood the truth of the terms, they would say: "soul, spirit-body, and material-body."

There is a spirit, but it is altogether distinct and different from the spirit body, and also from the soul. It is not part of the spirit body, but is an attribute of the soul, exclusively and without the soul, it could not exist. It has no substance as has the soul, and it is not visible to even the spirit vision - only the effect of its workings can be seen or understood, - and it is without body, form or substance. And yet it is real and powerful, and when existing never ceasing in its operations - and is an attribute of all souls.

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

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

Well, I have written enough for tonight, but sometime I will come and simplify this subject. But remember this, that Soul is God, soul is man, and all manifestations, such as spirit and spirit body are merely evidences of the existence of the soul - the real man. I have been with you as I promised, and I know that Father will bless you. So with my love and blessing, I will say good night.

Your brother and friend,
Jesus

John Writes About Divine Love: What it is, What it is not, and How it can be Obtained

August 5, 1916
Received by James Padgett
Washington, D.C.

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, then they 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 good will. 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 the 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 acts 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 unto the soul of man this Great Love.

It is the Father alone, 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 a 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 acquiremen, 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 (Divine Love) 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 good night.

Your brother in Christ,
John

Jesus Writes on "Why the Divine Love of God is necessary for man to possess in order that he may become at-one with the Father"

June 27, 1916
Received by James Padgett
Washington, D.C.

I am here, Jesus.

I wish tonight to write you upon a subject that is of interest to all mankind, and I hope that we will be able to communicate and you receive the message. I desire to write on the subject of : "Why the Love of God - I mean 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 written you what this Divine Love is in contradistinction to the natural love, and how it is necessary to save men from their sins so that they may become inhabitants of the Celestial Kingdom, and that nothing but this Love will make a man at-one with the Father, and that no mere ceremony or belief in me as the saviour 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 special creation of God, and is no greater than the component parts that enter into his creation as they are in their individual and 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 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 a merely distinct creation, and 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 the God-like attributes, and so they do; but yet, they are not a part of God's Essence or qualities, and when men assert that man is Divine, or that he has in him the Divine Nature, or even a portion of the Divine Essence, they are wrong for the qualities in them that appear to be of this Divine resemblance are merely those which were created for the purpose of making the human a perfect man.

And because of this conception of man as to his inherent qualities, he has and does and will lose the opportunity of becoming possessed of the nature or Essence of the Father which he may obtain, if he will pursue the proper and only method that God has provided for him in order to be 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, and 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 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 mentioned.

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 God-like, he may seem in the greatness of his intellect or in the extent of his love nature.

So you see, man is as distinct from God and from His Divinity, as is the animal - the brute - 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 man that he was in the beginning - perfect in every particular - 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 word of man's consciousness.

And man was made finite, and his capacity for exercising any and all his qualities, is limited beyond which he cannot possibly go. His intellect is bound by limits as determined as the Law of God which controls it and, also, his capacity for loving and for the enjoyment of his happiness; and though he may live for all eternity either as man or spirit, he cannot possibly extend or pass beyond the 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 that 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. It 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 besides 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 the Father, and whatever his image to the Father may have been when he was mere man, now he becomes the real Substance and limitations of possibilities become removed, Love sees no ending and intellectual development, no boundaries, happiness no limitations, and 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 be made at-one with the Father, 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, the inflowing into the soul of man 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 the same principle that I assert in my statement, "The dough cannot be leavened unless leaven is placed in the batch."

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,
Jesus