The Book of Innocence A Channeled Text (Book Two of the

Manifestation Trilogy)

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 Introduction

PRESENCE AND BEING

DAY ONE

What stands before you today is not only opportunity, but a new recognition
of who you have been and what you may know as who you truly are. The
True Self, you see, the Divine that has come as you, asks for recognition
now, seeks to be seen, seeks to be realized, seeks to command the path you
walk in the most perfect way you may ever know. The True Self, you see—
we will call it the Monad or the Christed Self—knows who you are beyond
itself. It comprehends the ideas you’ve held about the identity you’ve
known yourselves through, and it has decided with you that what it may do
is reclaim the life you lived in a new way.
The idea of who you were—the young woman, the young man, the
young person, who has chosen to learn through her investment in outcome,
his fear of this or that, the ways she has shown herself to behave with
others, what she believes were mistakes, what he believes were
opportunities—were all ways of comprehending an idea, an identity made
in form, accrued in history, and decided with you, with your permission, to
be the personality structure that you incarnate with. The idea of self, you
see, is highly useful. But it is an idea. And you must understand, friends,
that there is an aspect of each of you that knows far beyond the personality,
comprehends itself as knowing, and seeks realization through every aspect
of the self that you’ve accrued in personality.
Now, when we teach through Paul, we have several things we must have
him know. The text that we write will be the perfect text for what is to
come. And the bounty the text yields, in terms of those who read it, how
they learn, how they align to the learning, and how they incarnate in a
higher way, has nothing do with him at all. You must understand, Paul, that
as the vehicle for the teaching you are very comprehensive. But the
teaching expresses through you, and we know what we teach, and what we
intend to teach is a new text in comprehension.
Now, to comprehend something is to understand, and we would even
say realize in a higher way. You comprehend the idea of self you’ve known,
the name you were given by your parents, the schools perhaps that you
attended. The ideas of self accrued through these engagements are very
useful for you, yes. But the aspect of you that seeks to come forth, the True
Self as manifest as you, knows itself beyond structure, beyond linear time,
beyond all those things you thought were insurmountable. The trajectory of
this text must be comprehended by each of you as opportunity for
manifestation, or the embodiment of the text that is being rendered now as
the lives you live, as the body you behave through, as the identity you may
now know in an altered state or higher strata of manifestation.
Now, the teaching that we bring forth today will be in two different
parts. At the moment, we are preparing you for what comes afterward. And
what comes prior is a comprehension of who you have been, how you have
chosen, what you have known yourselves through, and how you have
actually been complicit in the world that you see and all of its
manifestations. You all like to think of yourselves as solvent, as separate, as
having your own ideas and walking on your own solitary paths. In fact, you
are of a whole, and the manifestation of reality that you see around you is in
all ways comprehensive, a response in some ways to the identities held by
all of you. The ideas of who you are, as manifest, conjure a world, make a
world made so, render things into being, less through what you wish than
what you expect. And you expect a world of challenge, of strife, and of
turmoil, and you have claimed it. The lives that you live right now, and the
agreements you make right now, one and all, will be part of what plays out
in the landscape you share in the coming decades. The rendering of the new
is upon you now. And each of you who says yes to these teachings may
have a part in a new organism, a new world, a new way of being that
extends beyond the old.
The Upper Room, you see, where manifestation occurs at the level we
teach, is welcoming to all who would like to be here. But the world that you
see today, an out-picturing of the identities of all of you, individually and
collectively, is about to undergo a level of change that none of you have
ever seen, nor has been seen for thousands of years. Periodically, humanity
decides that it is time for a higher alignment. The alignment that is present
now, and is ongoing for the next several decades, will be understood by you
as the time humanity chose to reclaim its true nature. When humanity
chooses to reclaim its true nature, those creations that were made in fear,
those ideas that are no longer useful, those ways of being that no longer
serve humanity, are up to be seen, up to be reconsidered, and up to be
transformed. We say up because they must be seen in a lifted state for you
to comprehend your participation in the landscape you have created, and
what comes of it. When you view anything from what we call the Upper
Room, you have the ability to perceive it in a higher strata, without the
investment of fear that you have so utilized to claim a world into being. The
world that you see, you understand, is a co-creation. You are all
participatory to it. And you have all been reared in fear, grown through fear,
and you anticipate fear. Your expectation of more of the same is what grants
you more of the same. The truth of your being, the Christed Self or the
Monad, does not hold fear. It is innocent, cannot hold the blemish of fear,
and its realization through you, the manifestation of the Divine in form as
come in humanity, is the gift of the coming times.
Now, Paul interrupts. “I understand what you say, I understand the
premise, and it sounds like a nice invocation. But what of us and the messes
we’ve created? I cannot imagine that we will be so changed.” You must
understand, friends, that everything you see before you was made, and will
be remade in the higher template of the Upper Room. The usherance to the
Upper Room, which will take several generations to complete, will claim
itself in a much higher field. The vibration of the world you live in now,
which you see before you in all different ways, must be translated, must be
lifted, or transposed, as we like to say, to a higher key, a higher octave of
expression than the one you have known yourselves through. Each of you
here, each of you who hears these words in one way or another, is
fundamental to the change that is occurring. There is no one without God,
within or without. The Divine as all things is this teaching, yes, and will
continue to be. The idea of self as removed from God, as separate from
God, must be comprehended by you as the way that you have chosen to
learn through. The realization that you are one with God, and can always
be, have always been, and will always be, is a completely different level of
vibrational accord than humanity has learned through thus far.
Perhaps there was a time, perhaps there was a garden, perhaps there is a
myth that holds, when you knew yourself in union, when such things were
so. But it is the memory of this that the Monad holds, within each of your
hearts, which is about to accelerate at a level of tone that will actually
dismantle many of the structures that have been erected through fear, and
through the belief in the separation that you have known from Source.
When we teach through Paul, we wish him to understand that the text
that we are writing now is not only appropriate to the mission of the prior
texts, but the precise continuation of them. When we spoke last in text, we
spoke to resurrection, and the Monad in articulation moving to a level of
manifestation where reality is altered by its presence. The coming days and
weeks will invoke a new text that is all about the truth of being, at its most
primitive and most perfect essence. The text will be The Book of Innocence,
and it is now begun.
We say this to the readers of this text: The text that you are reading is an
invocation to participation in a level of alignment to a level of vibrational
accord where what was once known will be re-known, where what was
once spoken in fear will be spoken in truth, and what was once seen as
shallow, as separate, as fearful, will be re-seen in the Kingdom. And the
Kingdom, as we say, is the realization of the Divine as manifest as all.
Underline all. The Divine manifest as all.
Now, there are several things you must understand. Nothing can be
outside of God, because nothing exists outside of God. We make nothing
holy. It is already holy. You have denied the innate divinity that is in all
things, and as manifestors or creators your choice to claim in fear has
mandated a world that perceives itself as unholy, or outside of the Divine.
The fabric of reality is actually something that can be altered, re-known, a
template re-seen. As the fabric of reality is re-seen, what this reality may
hold is not only altered, but reclaimed in the octave it is seen through.
Everything expresses in tone, high and low and in between. When the tone
is sung in a high note, when the expression of the Monad, or the Christ
Truth in all of you, is sung in a resounding yes, the fabric of reality is
altered by the trumpet, the heralding of the new song that is upon you all
now. There is nothing to fear in this transition. The tribulation is the altering
of reality through a new accord—a-c-c-o-r-d, a c-h-o-r-d as on a piano. The
new song sung from the Upper Room claims all manifestation in the higher
key. And the octave of the Upper Room, established now, may claim each
of you as its embodiment. This means, really very simply, that those of you
who say yes to this altered schemata of expression are calling into being the
higher chord that the Upper Room announces itself through, the claim of
the Kingdom—“God Is, God Is, God Is.” When the song that you sing, in
its full expression, is sounded as your vibrational field, the cumulative
effect of the thousands and thousands who hold this alignment is to claim
into alignment thousands and then millions more. This is done through
accord—not through proselytizing, not through writing pamphlets and
handing them out on street corners. It is presence and being that will do the
work, and the subject of this text—indeed, presence and being—will be an
instruction in manifestation.
Paul interrupts the teaching. “Innocence? Why do you call the book
Innocence?” Because The Book of Innocence is a reclamation of the truth of
yourselves in its most pure state. The Christ is unblemished, and the Christ
is the aspect of the Creator that is present in each of you. It is the seed of the
Divine seeking its flower. It is God itself announcing itself in the form you
have taken. It is the truth of your being without fear, in love, and in
agreement to its Source.
We say yes to each of you, as you say yes to the path before you.
Indeed: You Have Come. Period. Period. Period. Stop now, please.

(PAUSE)

What stands before you today is a recognition of the idea of self that you
have utilized thus far that seeks to be repositioned, recalibrated, in the
octave of the Upper Room. Self, you see, as you have known self, is a
requirement for the embodiment you have chosen. You will not be without
self. You are not extinguished as a personality in the Upper Room. The
personality structure is realigned here to higher purpose. Your uniqueness is
intact, yes. What is not intact is your desire for separation, which has a basis
in fear. And your separation from your brothers, your idea of self as
opposed to others, in all ways contributes to your sense of isolation—and,
indeed, separation—from God itself.
 Now, God must be understood as tone or sound. In the beginning was
the Word. And the Word itself, the tone of God—consciousness as sound
and tone—must be understood as the Source of all things. The sound of
God is the experience and expression of God. The expression of God may
be manifest or unmanifest. Both are equally true and valid. What you see
with your eyes, what you hold with your hands, are of God. But what is
seen with the eyes may also be understood as participatory to that one
sound—a manifestation, a depiction, a way that sound is sown and
solidified in form. What is unseen, or the etheric realities you may
comprehend, exists beyond the senses, but may be aligned to through the
senses. And your experiences, as we continue this teaching, will indeed
include what you would think of as otherworldly. Otherworldly simply
means that the senses that you have held, born in a sense of separation and
collective agreement to separation, have not been endowed with the ability
to perceive what is already present, what is always present, and may now be
known.
Now, some of you say to us, “I just want a happy life. I want a little less
pain, a little more joy, far less worry. Will I have that if I do what you say?”
Indeed, and more. But this is a book of re-creation and recognition of who
you have been. And what you have seen and perceived in the limited strata
of the world you’ve known yourself through is necessary.
Now, some of you say to us, “Well, I have been to the Upper Room. It’s
rather nice. But I can’t imagine living there.” There is an aspect of each of
you—you may call it the Monad, if you wish—that is in full residence
there, that abides there fully. The operation we undertake with our students
is supporting you each in aligning all aspects of self in agreement to the
Monad. We have done this through intention, and indeed attunement. When
we attune our students, we simply support each of you in aligning to a level
of tone that is already playing. You do not summon the Upper Room. You
enter the Upper Room. It is already present. But you have been hindered
from entrance through many things—the collective agreement that it cannot
be so, the fear that you have of what happens to you if you go, the belief
that you could become lost there, perhaps go mad, perhaps imagine the self
as separate from others. In fact, when you move to the Upper Room in
vibration, you are simply moving to a tone of sound, of creation, of
consciousness, where the manifestation of the Christ is agreement itself. It
is agreement. The manifestation of the Monad or Christed Self is
agreement.
Now, when you align to this understanding—“I have moved to a level of
tone where the manifestation of the Monad is implicit, and I am about to
undergo the changes that it ensues”—you will have some comfort when the
changes come, because indeed they will. Anyone who follows these
teachings is going to have an encounter with the idea of personality and all
of its uses and devices. Once you understand who you have been, how you
have chosen, how you have overlaid a reality, an entire world, with
selfishness, you will begin to move beyond it. And the gift of the times that
you chose to embody in is that all are going to encounter this, and in fully
realized fashion.
“Now, what does that mean?” he asks. “Not everybody is going to
awaken.” Oh, indeed they will. In their own good time, yes. But any
sentient being will have a realization of who it thought it was as it moves to
its next level of tone. Imagine you stand before a doorway. You are quite
familiar with the room you live in, or at least you think you are. But when
you step in through the doorway, and you turn to look back on what you
had created, you are always surprised. “Oh, look at how I lived and what I
thought was so.” The new room, you see, is where you now establish
yourself, and your alignment in the new room renders all things new.
The claim we have taught in prior texts—“Behold, I make all things
new”—is the claim of the new from the one who is encountered and abides
in the Upper Room. The choice to embody in the Upper Room is made in
agreement with the will, and the will you hold is primarily utilized by you
as the personality commandeers it. When the will is commandeered by the
small self, everything that you claim will be in alignment to that self. When
you lift to the Upper Room—“I am in the Upper Room”—the choice is
made by you to announce the self as fully present, and that is the claim we
have taught prior: “I Have Come. I Have Come. I Have Come.” This
announcement in the Upper Room supports re-articulation, or the
manifestation of the Monad, through every aspect of self and persona that
you have utilized. The will, you see, in an articulated state in a higher
expression, becomes the expression of the Divine in form. And because
God sees God, God knows God, in all of its creations, the aspect of you that
has come will seek to reconcile itself with all things it perceives, all that is
in the Kingdom and will now be known anew.
Now, when we teach through Paul, we use our language carefully as we
can so that he may trust the transmission and not doubt the merit of the
teaching. He is wondering, “Do we attune our students in this text?” And
indeed we will, as we wish. We are preparing you right now for what
innocence is, because most of you have not known it. You believe it is being
unsullied, wearing white to the wedding. The idea of innocence as
something a child holds is useful in some ways, but then you believe your
innocence is lost, and innocence is never lost because there is an aspect in
each of you that knows God, that expresses as and with God, that is
innocence itself. Innocence may be worldly. It may speak a full sentence. It
may know the town it lives in as it demonstrates and expresses fully as you.
But when you understand that innocence itself is an attribute, an aspect, and
an expression of God that seeks reconciliation with you, you will fully
understand the meaning: “Behold, I make all things new.” To be made new
is indeed to be reborn—not, as some would have it, a denial of form, a
denial of history, a denial of who you have been. The True Self, you see, is
expressing love, and knows itself as love, and reclaims every aspect of you
in the Upper Room as of itself.
The idea of history, and those things endured and chosen to learn
through, are not only useful to you—they have been your education. And
the fears you have known yourselves through in some ways have
encouraged you to choose a higher path, a higher way of expressing. The
Upper Room is a place beyond fear. Fear as a tone does not express in the
Upper Room. The choice to embody in the Upper Room does not deny your
humanity, but reclaims your humanity in the high tone or octave that the
Monad expresses through. To become this creation does not deny your
gender, your ethnicity, the color of your eyes, and the language you were
taught to speak as a child. All of these things are of God, and expressions of
same. But you know yourself beyond their limitations, beyond the ideas
they presuppose you should have—“in my country,” “in my community,”
“in my religion,” “in my age group.” The ways you’ve decided to
experience yourselves are perhaps useful, but they tend to operate in
separation. To align to the higher is not to exclude the lower. It is to lift the
lower to the higher so that it may be reconciled. The Christ, you see, does
not discriminate because it does not judge. It cannot hold fear, and
judgment is of fear.
The True Self as you, in its full expression, announces itself to all. This
is not done with speech or tongue, but through presence and being. And the
title we are working on now, the chapter, if you wish, you might call
“Presence and Being” because it will be utilized throughout this text. Your
experience of being, in the Upper Room, will be the result of the alignment
you claim. And your expression here, your presence here, and the being of a
self in this state of vibration, claims all things that it encounters to itself for
re-knowing, re-seeing, and re-articulation as well. What this means is that in
the Upper Room you have become not only a doorway, but an expression of
tone, an alignment in tone, that will claim all things in vibrational accord to
it. The attunements we have utilized in prior texts were all requirements to
support the physical self and identity you have known yourselves through to
support you in what transpires next, which is a new equation, an equation
being a set sequence of vibrational tones that support the recalibration of
the manifest world.
Now, when we teach this, we are not teaching conjuring or magic. We
are simply stating the very simple truth that the one who has come as the
True Self has come for all humanity. The one that expresses at this level
claims all things to its expression. And the Manifest Divine that has always
been present, but denied by all of you at one strata of frequency or another,
can be re-established through presence and being, and the world is made
new by your knowing of it. Period. Period. Period.

(PAUSE)

What we ask of you, if indeed you are willing, is an offering of self—the

idea of who you were, the idea of what you were and what you thought you
were here to be—to be offered to the higher, or relinquished, if you would,
in the Upper Room where all things may be made new. The choice is yours,
you see. The personality structure that you have utilized here is an ally in
some ways, and a prohibitive factor in some other ways. Your idea of who
you should be, inclusive of the Divine Self, supports many things—an
awareness of desire, or aspiration to the higher realms, that in some ways
conflicts with a simple offering of self that can and will be made new when
you stop meaning what you say when you say, “Give me what I want, and
now.”
The desirous self who seeks realization has an outline for what
realization is. And its purpose, in some ways, is to create an idea of what
being spiritual means, being realized means, that the small self will seek to
fulfill. The True Self, you see, or the self that knows itself in innocence, will
not be misconstrued. And its desire is not of the small self, but of the
Monad that seeks its realization, and will seek all things to contribute to it.
“What does that mean?” he asks. When you embark on the journey with
us, everything that you meet on the path must be seen as opportunity
towards higher realization. You are not designing the map for it, or even
outlining what the aspect of self is that will be transformed in the Upper
Room. The offering of the idea of self—who you thought you were, perhaps
who you think you are—to the higher puts in motion something other. It is a
release of a thought, and only one thought—that “I am not of God.” Once
that is released, all aspects of self reconvene to be altered, one after the
next, and brought into alignment with your true nature. By true nature we
mean the aspect of you who knows who it is, what it is, and how it serves,
made manifest through you—an aspect of self that is innocent, that is the
Divine, that seeks reconciliation through you with the Source of all things.
Now, when we teach through the man before you, we listen to his
questions as well as we can before he asks them, and this is what he asks us
now: “Am I hearing accurately? Is this in the text? Is everything you dictate
going to be in the text?” This is indeed in the text, and not every word we
speak will be in the text, but we will be quite clear when we are not typing
or offering dictation through you. We said typing intentionally, Paul,
because you are the stenographer, and in some ways that is what is
occurring.
The aspect of self that will be relinquished here today is the idea of self
that is desirous of outcome, with a mandate for what that outcome is,
specifically as it relates to the journey before you. If we were to tell you,
you were to go to Paris, you would expect to see the Eiffel Tower, and if
that wasn’t there, you might say, “I never went to Paris.” But Paris exists
without the Eiffel Tower, and the True Self expresses as you without your
mandate for what this must look like. Trust us, we say, when we offer this to
you, because the journey you will undertake will last for some time. “And
the journey is to where?” he asks. Well, indeed to the Kingdom, but beyond
that to a security within the self that the who and the what that you are is
not only enough just as it is, but knows itself in union with its Source.
When you know yourself in union with your Source, there can be no
fear because the Divine as you aligns beyond that. And the idea of self that
is indeed being relinquished today is the aspect of self that would govern,
would dictate, would claim or self-identify, through results born in desire.
“But what is wrong with desire?” he asks. “Isn’t there a use for that?”
Indeed, there is. “I desire to make dinner. I go make dinner.” “I desire to
meet this person. I introduce myself.” What we are speaking about is
something other, and in fact the way we intend to introduce this is by
artifact. The churches that you’ve known yourselves through are structures
that seek to express themselves through prior doctrine. Your desire for the
higher realms in most ways are informed by the church, by the synagogue,
by the temple, by whatever structure you have built or erected that you
believe would lead you to the Kingdom. Now, you have been taught, and
correctly, that the Kingdom of Heaven is within you, and that is a key here.
To release the need for desire, as it relates to this teaching, is to release the
need to decide what it will look like. If you go about with a map saying
—“Where is the Kingdom?”—you will miss what is within you. And we
intend to bring you there, and fully, as we are allowed.

On this day we claim that all who hear these words, all who choose
this teaching, this instruction, are doing so in accord to their high
nature, and not through a fear or desire, to relinquish a sense of self
that will instead be offered in high use in service in the Kingdom.

We say this for each of you here: The personality structure can and will
be reclaimed in the Upper Room in high use. It is of you and with you. We
do not vanquish it, or keep it in the lower realm. The offering you bring of
who you think you are, inclusive of who you thought you were, will be the
gift you bring that the transformation that is being offered here may include.
You may say this, if you wish:

“On this day I choose to allow myself to be re-known in the higher

realm, and allow the personality structure, that aspect of self that I
 have utilized to navigate this realm, be lifted to the higher, be offered
to the higher, be relinquished within the higher, to indeed be made
new. I know who I am in truth. I know what I am in truth. I know how
I serve in truth. I am free. I am free. I am free.”

And as we say these words through Paul—You Have Come, You Have
Come, You Have Come—we invite you to the journey before you. Indeed,
this is the end of the introduction. The Book of Innocence is the title. And
your innocence, your true beauty, in restoration, is the gift you will receive.
Blessings to you each. We are your teachers as you wish us to be. Stop
now, please. Period. Period. Period.
 PART I

Identity