The Mystical I: Chapter Seven, Impersonalizing Error
- CHAPTER SEVEN IMPERSONALIZING ERROR There have been hundreds of mystics in the history of the world who have been lifted so high in consciousness that they have realized I, and yet many of them were never able to round out a happy, healthy, or successful life, nor did they ever raise up a body of students capable of revealing to the world the divine harmony that is here for everyone. Why was this? Why, when they had reached such great heights, were they still plagued with the discords of this world? The reason is that they never grasped the importance and significance of the nature of error. Without an understanding of the nature of error, this world is not going to be any different in the next generation than it has been in this one. We all know that there have been many revelations of I, but we also know that these revelations have not saved the world. The revelation of the nature of error in combination with the revelation of I, however, can and will. AN UNDERSTANDING OF THE NONPOWER OF EFFECT IS ESSENTIAL It is true that the nature of error was taught in some degree in the early years of metaphysical teaching and healing, but the real significance of the principle of the nothingness and nonpower of disease was not understood. It was believed that mind, which was made synonymous with God, was the power that healed the disease - in short, that God was the power that removed it. However, if you accept the truth that God is omnipotent, you most logically follow that with, "Well, then, nothing but God is power." That must mean the powerlessness of anything and everything that is appearing to you as power, whether it is person, thing, circumstance, or condition. You can then look at it objectively and realize how impossible it would be for it to be a power or have a power, if God is omnipresent and omnipotent, the only presence and the only power. The more aware you become of the nature of God as omniscience, omnipotence, and omnipresence, the more aware you become of ...
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The Mystical I: Chapter Six, Impersonalizing God
- CHAPTER SIX IMPERSONALIZING GOD If someone were to ask you, "What is this Infinite Way? What is there about it that holds your interest and apparently benefits you?" you would probably have a difficult time answering, because what holds and benefits you and is your Comforter is something you know with your fourth-dimensional Consciousness, and if you should try to impart it to someone still living in the third-dimensional or material state of consciousness, he would never understand what you were attempting to tell him. In trying to explain this you might say, "Oh, I have learned that evil is not power," and then, of course, you would be ridiculed. If you said, "I have discovered God," you would then be asked to explain that, and anyone who has ever been called upon to tell what he has found out about God knows how foolish it would be to try. No one can do that, because whatever it is you may know about God you do not know with your mind. To have any awareness of God means that you have already broken through the area of mind and have been lifted into the higher consciousness. Whatever you may know about God, you know through your spiritual awareness, through your developed spiritual discernment, through the soul-faculties. To try to tell this to a person living out from a materialistic consciousness would be nonsensical, if not impossible. UNIVERSALITY AND AVAILABILITY OF THE MIND THAT WAS IN CHRIST JESUS The Infinite Way begins with the revelation that there is a transcendental consciousness, which in Christian mysticism is called Christ-consciousness and in Buddhism is called the Buddha-mind. In either case, what is meant is that there is a consciousness higher than the human mind. This is not a matter of general knowledge. True, there may be those who accept the idea that Buddha had that spiritual consciousness and that Jesus had the mind that was in Christ, but there are not many who understand that this Christ-mind, or consciousness, is universal to all men, ...
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Seek Ye First: Chapter 7, The Practicality of Illumination
- Chapter Seven The Practicality of Illumination The spiritual path is a difficult one, without any question. The Master warned about that when he said, "Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." 1 Indeed, very few! The spiritual path is difficult because ever since the fall of man, that is, since man entered into a material state of consciousness, his attention has been centered on worldly pleasures and profits. From the earliest days of humanhood, dependence has been placed on might and power-bows and arrows, swords, dynamite, gunpowder, walls, barricades, fortresses-all for the protection of life and property. Over the centuries a material state of consciousness has developed, a consciousness seeking always for something out in the world to supply satisfaction, safety, security, peace, supply, and health. When the transition is made to the spiritual path, all this has to be reversed, and that is what is called "dying daily," being reborn, surrendering, giving, or yielding one's self to God-nonattachment as it is called in Oriental teaching. All this, however, must not be misunderstood. It does not mean that we do not eat or require food; it does not imply that there is anything wrong with wealth or health. All these are implicit on the spiritual path, but without attachment or dependence on them. Transferring Reliance from the Visible to the Invisible On the spiritual path, all attention is transferred from the visible to the invisible, and it has been taught by the Master in this way: I have meat to eat that ye know not of. John 4:32 I am the bread of life. John 6:35 I am the resurrection, and the life. John 11:25 Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Matthew 4:4 I am come that they might have life, and that they might have it more abundantly. John 10:10 It is not that we claim that protection, food, clothing, and housing are unnecessary, that we ...
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The Art of Meditation: Chapter III, The Practice
- CHAPTER III THE PRACTICE There are many forms of meditation leading to the awakening of the sleeping Christ within. There is no one way suitable to all people. Each person must ultimately find the way which appeals to his particular consciousness. All methods call forth that deep sense of humility which knows "I can of mine own self do nothing." Satisfactory meditation requires a letting go of personal selfhood, with its egotistic claim to possessing a wisdom of its own, in order that the Power which we call the Father within can take over. This Power is within us, not within our body, but within our consciousness, and through meditation we permit It to escape from within, that It may act on the without and become the saviour to our experience. The initial stage of meditation may be a contemplation of God: the beauty of God's universe, the law of God, and the activity of God. Our life becomes that of a beholder, beholding the glory of God in all things-in the green grass, in the gentle breeze, in the turbulence of the ocean, and in the calm of the night. In this contemplative state of being, we cannot behold anything in this world, without at the same moment recognizing its cause, the invisible spiritual activity, which produced it. We should never look at a sunrise or a sunset, without instantly realizing the spiritual nature of that which brought it into expression-God, the creative Principle of the mountains, the skies, and the seas; God, the creative Principle of that which fills the air with birds and stocks the seas with fish. If we live continuously in the contemplation of the invisible Presence and Power underlying all things, this very place whereon we stand is holy ground. As we ponder the glory of God, contemplate His wonders, our mind is stayed on God. Fewer and fewer extraneous thoughts thrust themselves upon our consciousness. We are able to sit for many minutes, sometimes for as long as an hour, finding ourselves at peace in our contemplation of God ...
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The Art of Spiritual Living: Chapter 11, Impersonalizing the Visible
- The hurt and harm they have done, whether to individuals or to nations, is so great that we would find it impossible of ourselves to be forgiving. Even if we could pay lip service and say that we forgive, in our hearts we know that it is not completely so. But again we have recourse to: "I can of mine own self do nothing." 1 I cannot forgive this experience, this person, or this event, but certainly I can pray that God forgive him. Even if I humanly do not have that capacity for forgiveness, at least I know enough to know that forgiveness is right and, therefore, let me pray: Father, forgive him, that he be not held in bondage to his offenses but that he be forgiven and that the spirit of Christ open his consciousness to truth, to reality, to the right. By impersonalizing good in every way, we make ourselves instruments or transparencies through which God can perform His functions. Once we have attained, even in a small measure, the ability to impersonalize good insofar as it concerns us, we then turn our ... TAPE RECORDED EXCERPTS Prepared by the Editor "Receptivity as Related to Givingness" "The question of receptivity comes up very often in this work: 'How can I become more receptive to God, to the Christ, to the spiritual influence?' The answer to that lies in increasing your givingness. Receptivity is attained only through giving. What you have to give is an individual matter with you. . . . "Receptivity is the secret of spiritual attainment and receptivity is attained through givingness. If we have a little change or more to give, let us share it where we will, but remember that the givingness of which we speak is not as material as it is spiritual. The real givingness must be forgiveness, benevolence, peace, goodwill toward men. This is the givingness: goodwill toward men, setting free, holding no one in condemnation. "Receptivity is the ability to perceive, to discern the spiritual good in man, the ability to discern the spiritual good that is embodied in ...
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The Heart of Mysticism: December 1957, Tithing with Melchisedeo
- CHAPTER TWELVE: DECEMBER Tithing with Melchisedec THE scriptural record of the birth of Christ Jesus is the account of a little child, born to a very insignificant couple with no status in the world, a Jewish carpenter and his wife, who are on their way to Jerusalem to bring tithes for the annual celebration at the temple. If you read this story with the eyes of the world, you will miss its real importance. Here are two obscure and unknown people to whom a child is born, and yet instantly something unusual takes place: Wise men come to pay homage to that child, and they come bringing their choicest gifts. From every direction, people come, all of them bringing gifts in recognition of That to which they are paying homage. Neither Mary nor Joseph made any effort to attract such attention to themselves, and certainly the baby could do nothing but lie there, perhaps crying a little and sleeping a great deal more. Yet, without a single effort, people came from near and far to bring their offerings, their worship, and their adoration. No infant of itself is of such importance as to attract that amount of attention. Usually only parents, grandparents, brothers, or sisters are drawn to an infant. Then what was it that drew unto this particular baby the wise men and worshippers from great distances except that which this babe represented? Something was present in this child and that Something was the Christ. It was not the child, itself, which brought such adoration to it, but the Christ of which this child was the embodiment. There is a Presence and a Power which human beings can never explain and which human beings can never see. Only wise men, those of an illumined state of consciousness, can perceive spiritual entity embodied in a little child. Only those gifted with spiritual wisdom could know or be drawn to that spiritual light. When Herod the king had heard these things, he was troubled. . . . And when he had gathered all the chief priests and scribes of the people ...
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Living the Illumined Life: Chapter 10, Call No Man Your Father Upon the Earth
- ... You have merely accepted that God from someone's teaching, and now that you have put yourself under that God, you sit around waiting for your rewards, which somehow do not come in this world, and you wait for your punishments, and they seem to come twice a day. But then you are more expectant of the punishment than you are of the rewards. Those are images you have made in your mind. You subject yourself to all kinds of man-made laws, but when you remove yourself from man-made laws and bring yourself under Grace, you then understand what the Master meant when he said, "If any man will sue thee at the law, and take away thy coat, let him have thy cloke also," 12 meaning that if someone takes your diamonds, give him your rubies, too. In other words, "The earth is the Lord's, and the fulness thereof," 13 and it is yours by Grace. If someone is ignorant of that and takes what belongs to you, do not fear, it will be replaced because "the earth is the Lord's, and the fulness thereof," and it all belongs to you. Once you give up the protection of man-made law, you come under Grace. Once you give up the law of an-eye-for-an-eye and a-tooth-for-a-tooth, you come under the Grace of forgiveness, but this comes only as a transition in consciousness. You are under the law as long as you are holding somebody else to that law. When you bind another, you have bound yourself; when you free another, you have freed yourself. Consider how many man-made laws you have accepted for yourself and for others. Do not wonder that you are under the law and do not think that you can come under Grace while holding somebody else in bondage to the law. You are under Grace when you free all persons from being under the law, holding no one in bondage but acknowledging your Christhood and theirs. A Life of Grace Has No Needs "Call no man your father upon the earth: for one is your Father, which is in heaven." 14 God is your Father; therefore you are the Christ, the son of God. Tell me, what is there ...
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Realization of Oneness: Chapter 11, Lifting Up The I
- 11) Lifting Up the I There is no one mode, means, method, or system which can correctly be called metaphysical or spiritual healing. In fact, there are as many different approaches to spiritual healing as there are in materia medica with its allopathy, homeopathy, osteopathy, chiropractic, and naprapathy, all different forms of materia medica. In the world of metaphysical and spiritual healing, there are the evangelists who, by the grace of God, have received some special state of consciousness through which they heal without knowing how, why, or wherefore. For the most part, they do not have the slightest idea of any principle involved in healing: they only know that healings do take place, sometimes through the spoken word and sometimes through the laying on of hands. Apparently, it is something that is just a part of their being, something that has come to them at a particular period in their life, and something over which they have no control. Then there are those approaches to healing which employ mental means and, by suggestion, attempt to change a diseased or evil condition into a good one. There are also methods which attempt to combine the mental and the spiritual. A person who has had any experience with other forms of metaphysical or spiritual healing and decides to practice healing through Infinite Way healing principles may have to unlearn most of what he has previously known in order to grasp these principles, and if he encounters difficulty on the way it is probably because he has not yet unlearned enough. AN UNDERSTANDING OF IMMORTALITY, BASIC TO HEALING The Infinite Way begins with an infinite, ever present, omnipotent God. Its premise is that there is no imperfection in any part of God or of God's creation, none whatsoever! God is perfect being, and so, therefore, is God's creation. No one was ever born, and no one will ever die; no one ever had a beginning, and no one will ever have an ending. One way to understand the continuity of life is ...
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Realization of Oneness: Chapter 2, Release Man
- 2) Release Man Freedom is the normal and natural state of the son of God. The person who has realized his spiritual nature and identity and who lives by the Spirit cannot be limited in any way. There is no way to confine spiritual being. On the other hand, a human being can never escape slavery because slavery is the natural state of the human being. A human being is destined to be in slavery throughout all his days; he can never know freedom. Therefore, the only hope a human being has is to rise out of his humanhood. The dignity of the individual demands freedom-freedom from political and religious domination, wage domination, from every form of domination, including the most enslaving of all, the domination of the body. Even those who have achieved a measure of freedom from all other forms of slavery finally must acknowledge that they are slaves of the body. They live within its confines, and the body is a hard taskmaster. The body tells us when it is healthy and when it is sick. It tells us how much walking we can do and how much running. It tells us how many hours a day we can work. We seem to have no control over the body. It has control over us: we obey its mandates and are limited by its demands. This is not natural; this is not normal; and this is not the birthright of man. This condition has been imposed upon the human race that lives in ignorance of the principles that will make it free. Freedom, however, does not come by fighting evil. It does not come by overpowering error, nor does it come by appealing to some unknown God to come down out of the sky to rescue us from our vile prisons. It does not come through warfare of any name or nature. Freedom comes through enlightenment, and that enlightenment comes through opening our consciousness to that which cannot be seen, heard, tasted, touched, or smelled, to a Power invisible, a Power that does not war with other powers, but dissolves everything that appears in the nature of an enemy-whether without our ...
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Spiritual Discernment: Chapter 9, The Christ Kingdom
- Chapter Nine The Christ Kingdom The principles of the Infinite Way are used to explain its purpose and function, but it is you and I who must embody these principles in order that they may come alive. What are the principles that we are to embody in our consciousness? What is the goal? Here is where the Infinite Way departs from concepts held by the rest of the world. Certainly, it is true that I do not want to be bad, but neither do I want to be merely humanly good: I want to be spiritually pure. I do not want to be poor; I do not want to be rich: I want only God's spiritual grace. I do not want to be sick; I do not want to be well: I want God to be the health of my countenance; I want God's health, not mine. So when I am helping others, I must try to realize that I am not trying to make my patients well, employed, or pure: I am trying to bring the realization of God's qualities to them. This goal is quite different from the goal of most persons when you realize within yourself that you are not trying to be healthy: you are trying to realize the health of God. You are not trying to be wealthy: you are trying to prove God's grace as your sufficiency-God's grace, not your wealth. You do not want to be bad, but you must be very careful that you do not think you are good because you will be setting yourself up as someone separate and apart from God. You seek only that God's good be expressed in and through you. You do not want to be miserly, but you do not want to be prodigal, either: you only want to be the instrument through which God's abundance is distributed. In other words, no qualities are to be ascribed to you: not the bad or negative qualities and not the good or positive qualities. You strive to understand and always feel that it is God's love that flows through you, and then it is pure. You want God's life to flow as your life, and then it is immortal. You want God's grace to flow through you, and then it is abundant. Always it must be God's, never yours. ...
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