Invisible Supply: Chapter 3, The Principle of Contemplative Meditation
- CHAPTER 3 THE PRINCIPLE OF CONTEMPLATIVE MEDITATION Most religious teachings tell us that the Spirit of the Lord is everywhere. If that were true, everybody would be free, healthy, wealthy, independent, joyous, and harmonious, and there would be no slavery, bondage, lack, or limitation. But that is not the condition of the world, so that teaching cannot be true. It is like saying that electricity is everywhere. However, until it is connected to your particular use, it does you no good. So it is with the Spirit of the Lord. In an absolute spiritual sense, the Spirit of the Lord is everywhere; but if you do not realize God, if you do not make contact with God, if you do not feel the actual presence of God, then as far as you are concerned, it is not there. The Infinite Way principle is that the Spirit of the Lord is only where it is realized. God-Realization The whole secret lies in the word consciousness. If you are conscious of the presence of the Lord, if you are conscious of the activity of God, then it is so unto you. To develop this consciousness we meditate or reach out to practitioners for help. Until we ourselves have realized the Spirit of the Lord, we turn to a practitioner who has the capacity (either inborn or developed) to realize God. If you can contact the consciousness of a Jesus Christ or of a John or of a Paul, your troubles are over and harmony is instantly restored to you because you have touched the consciousness of one who has attained God-realization. It makes no difference whether the practitioner is an Infinite Way student, a Christian Science student, or a Unity student as long as the practitioner is of a realized God- consciousness. On the other hand, if the practitioner is not of realized God- consciousness, regardless of what teaching he or she follows, you will get no benefit except possibly a little human comfort. You will have no demonstration of health, harmony, wholeness, completeness, or perfection. The Infinite Way practitioner has ...
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Spiritual Discernment: Chapter 11, The Infinite Way of Life
- Chapter Eleven The Infinite Way of Life The Infinite Way is a way of life to which we are led at some time in our experience. It is a way that cannot be told to any person: he has to seek it; he has to want it. Since all of us are at different states and stages of consciousness, not one of us can be ready for every message at every moment. So it is that there is always a moment in your life or mine when we are ready for this particular way of life. The purpose of the Infinite Way is to bring about a transition in consciousness from a material sense of life to a spiritual consciousness of life. In this work a transition is made out of the world of material and mental powers to a state of consciousness where there is no power. Spiritual power is really not a power in the sense of doing anything to anything or anyone, or being used for any purpose whatsoever. Assume Control over Your Mind In the material sense of life, matter and material power in its many forms, down to and even beyond the atom, can be used. As we advance, we come to a place in consciousness where we can use mental powers and can control what goes into our mind or what comes out of our mind if we so desire. Most persons are not only at the mercy of material powers and forces, however, but unfortunately they have not learned how to control what goes into the mind and what goes out from it. When they find one of the metaphysical movements, they learn that they have jurisdiction over the mind. They can choose not only to read spiritual or metaphysical literature, but they can also choose to refuse to entertain the fear-thoughts of this world. By accepting their dominion they can refuse admittance to anything undesirable. It is you, individually, who must, at some time or other, refuse any longer to be a victim of universal beliefs, of the malpractice of the world or the domination of the minds of men, refuse to be taken in by false advertising or by the millions of unseen and unheard thoughts that travel ...
URL: http://acropolisbooks.com/...1, The Infinite Way of Life.pdf
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Spiritual Interpretation of Scripture: Scriptural Symbols
- SCRIPTURAL SYMBOLS SPIRITUAL SIGNIFICANCE of Scripture is often revealed in the metaphysical interpretation of names of people, places, mountains, seas and rivers we find in the Bible. The historical sense of the Bible is often not correct and is rarely of much importance. The spiritual sense of Scripture is the important one, and it shows forth the laws and principles of harmonious existence. Spiritual ideas and moral lessons have been interpreted as men, events and movements, and these must now be re-interpreted in order to unravel the mystery of the Bible and make Scripture practical in destroying its superstitions and mysteries. People have considered their place of worship almost as important as the God they worshipped. The Holy Temple in Jerusalem was considered of such importance that Jews from all over the Holy Lands made pilgrimages there every year. The Temple, however, rightly understood, is a symbol of the spiritual universe or body and is attained not by means of a pilgrimage from one place to another, but by an expansion of consciousness, which then includes within itself the secret of immortality or life eternal achieved here and now. Jesus showed forth this truth about the Temple when he said, "Ye shall neither in this mountain, nor yet at Jerusalem, worship the Father . . . But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth:" Again, he said, "Destroy this temple and in three days I will raise it up." The material sense of Temple localizes and finitizes it; the spiritual sense reveals the infinite and immortal Temple of your life, your body, your experience of good. This true view of Temple likewise spiritualizes your understanding of worship. Thinking of church as material, as having edifices and rules, materializes and finitizes and localizes worship, whereas, the spiritual sense of church reveals the unlimited, unfettered prayer uttered within your own being. Following this line of thought, ...
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The Art of Spiritual Healing: Chapter II, Is God a Servant?
- CHAPTER II IS GOD A SERVANT? To most people God is still the great "Unknown," ignorantly worshiped. How few people there are who have sought to understand the nature of God, who have ever asked themselves: "Is there a God? How do I know there is a God? I have been told that there is a God, people say there is a God, and I have read books about God; but if I had to go on a witness stand and take an oath that I know there is a God, what would my answer be? Could I swear that I really do know that there is a God? What evidence do I have? Have I seen God face to face? Have I felt God within me?" How would you answer such questions? Would you say, "Yes, I know there is a God, and this is what He is like?" How would you describe God? Can He be described? He is not like what most men think Him to be. He is nothing like anything you can imagine, or anything you can think, because any idea of God that you entertain with your mind must be finite; any idea of God you may have, you have created within yourself or learned from someone else. Stop and think for a moment where your ideas of God have come from. Who gave them to you? Is it not true that you, yourself, either made up your ideas or concept of God, or you read something and accepted some version of what someone else believed, or you have been taught from infancy to accept someone else's concept of God? Are your ideas of God man-made or are they the result of inner experience? To Jesus, who had realized his complete oneness with God, God meant "Father"-"the Father within." However, for us to think of God as Father is immediately to think in terms of some particular concept of a father. Each of us has a different concept of father-the result of his own experience. In this modern age, children often consider their parents as some kind of a servant born to do their will, and many adults have simply incorporated this concept of parents as servants into their concept of God and have made a God for themselves in the image and ...
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The Foundation of Mysticism: Chapter 4, Treatment - Its Meaning and Purpose
- ~ 4 ~ TREATMENT: ITS MEANING AND PURPOSE Good Morning. Sunday morning on Maui-one of those beautiful days Maui knows how to make! We have done an important work this week. If these tapes are properly studied they can prove to be the most important work you have undertaken in the message of the Infinite Way, but this depends on what you put into it. You won't get more out of these tapes than you put in because all these tapes have are words, and the words only take on importance as they become imbued in your consciousness and their meaning is realized. You may have to listen to these tapes many, many times before you begin to get the meaning that I put into them. That meaning is the direct result of thirty years of this work. They are important, that I'll tell you-and why? Because they deal with the subject of treatment. Why is the subject of treatment important, when it is a word that is never heard in the religious world? To understand that, you have to understand the purpose of treatment. The purpose of treatment, metaphysically understood, is the development of spiritual consciousness. Treatment isn't aimed at healing diseases or at getting supply; treatment isn't aimed at making better relationships. Treatment has one specific purpose, and that is developing spiritual consciousness. Now let me illustrate exactly how this is accomplished. In the material state of consciousness into which we were born, the greatest reality is matter and material force. That's what we fear the most and that's what we love the most. We love it most in forms of money, jewelry, property, and investments, and we fear it most in the forms of bullets, poisons, and germs. Matter in one form or another is the subject of our love, of our hate, and of our fear. In another sense, matter is something we use in the form of material force, whether it is water power or electrical power, to attain good in one way or another. But we also use material force for destructive purposes, to kill or to ...
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The Heart of Mysticism: February 1957, Major Principles of The Infinite Way
- ... You will always know a Christly man or woman because those who touch them on life's highway find life eternal, health, and wholeness, and receive spiritual blessings through their contact with these men and women. The Nature of Prayer To understand the nature of God in this way and to understand the Christ- mission must, of course, reveal to you the nature of prayer. Now, you can no longer pray for anything, but must confine your prayers to asking, seeking, and knocking for spiritual wisdom, spiritual guidance, spiritual bread, wine, and water. When you learn to turn to the Father for the revelation of God in your experience-for the actual demonstration of God in your experience-then, and only then, are you beginning to understand the nature of prayer. It is important while studying the nature of prayer to read the New Testament very carefully and to note that the Master makes it more important that we pray for our enemies than that we pray for our friends. There is a reason for this. You see, understanding and forgiveness are two of the major qualities of Christ- consciousness. For this reason, the Master taught that we are to forgive seventy times seven and that we must forgive our enemies, those who oppress us and those who hate us and despitefully use us. And so until we learn to pray for our enemies and to forgive them, we are really not praying in the sense of prayer as revealed by the great Master. As you read what I am saying to you about the nature of God, the nature of the Christ-mission, and the nature of prayer; it is almost certain that you are pausing at the end of every paragraph to read over again what is written and probably to weigh the meaning of what you have read. If so, you are beginning to meditate, to ponder, and to dwell on truth and in truth; you are obeying the Ninety-first Psalm: "He that dwelleth in the secret place of the most High," and to him, of course, come none of earth's tragedies. While you are thus pondering within yourself the ...
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The Heart of Mysticism: October 1959, Freeing Ourselves From Universal Claims
- CHAPTER TEN: OCTOBER Freeing Ourselves from Universal Claims IN spiritual healing, there is always the temptation to try to improve the human scene. The first and normal reaction is to attempt to make a sick person well, to obtain employment for the unemployed, to bring supply to the needy, and happiness to the unhappy. Such persistent attempts at human betterment, however, usually result only in failure. Even though you perceive the significance of this point at this moment, you probably will find it difficult in giving a treatment to refrain from the temptation to desire to change the appearance into an opposite, better appearance. The desire to improve human conditions is natural to you and to me, and it was undoubtedly natural also to Jesus Christ, or he would not have had to go away forty days to renew himself, nor would he have had to leave his disciples every once in awhile for that same purpose, because the only renewal any of us ever needs is to break the mesmerism of appearances. That is the only reason we ever have to pray and commune with the Father; that is the only reason we ever have to go away to be still. There is no other reason. Furthermore, even though many of us are not mesmerized by most forms of error, some of us are still mesmerized in a large measure by good humanhood. The destructive and evil aspects of human-hood rarely tempt us now, but many of us are still tempted by its seemingly more desirable aspects, which in the final analysis are but the opposite of the evil humanhood and in the end can be just as destructive. Give Up All Attempts to Change the Human Picture So it is that, when we sit down to help others, one of our first realizations must be, "I am not trying to change sick matter into healthy matter; I am not trying to change a little matter into a lot of matter; I am not trying to make unhappy people happy. My aim in this meditation is to realize, behold, and demonstrate the Christ." In other words, our function is to ...
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The Master Speaks: Chapter 16, Healing and Silence
- ~ 16 ~ HEALING AND SILENCE From the time a patient asks for help, the responsibility for the healing lies with the practitioner. It is the practitioner's responsibility to live, move, and have his being in and as divine Presence; and his life must be lived according to that standard. He must have grown into that state of consciousness in which he realizes his oneness with God in full measure, so that he does not look to person, place, or thing for anything and never permits such things as envy, jealousy, malice, or lust to enter his consciousness. We do not set ourselves up as healers of disease; we are followers of the spiritual way of life, in which, if you seek first the kingdom of God, all these other things will be added unto you. It is a most marvelous thing that a grain of this truth does so many wonders. Very often people who are not on the spiritual path can easily be healed by a practitioner. Nevertheless, even the Master found those he could not heal because of their unbelief. Many times he asked people if they believed that he could heal them. When he spoke of belief and faith, he really meant a belief and faith shown forth in actions. He knew how many are invited to the spiritual feast and how few come: they are too busy with other engagements. No Practitioner can take the responsibility for bringing about a healing if the patient is continually filling his mind with the pleasures and pursuits of this world. If the patient insists on listening to the radio or watching television from morning until night, or sitting at a card table or cocktail table, hour after hour, he is separating himself from his good, because, having ears, he cannot hear what Spirit is saying. He would not get a healing if it were sitting on his door-step, because he would not be at home. "Having eyes, ye see not, having ears, ye hear not." Certainly the patient does not hear or see if he is so busy with worldly things that he does not have time to listen for the voice of the Lord ...
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A Parenthesis in Eternity: Chapter VII, The Sacred Word
- CHAPTER VII THE SACRED WORD I AM THAT I AM: EXODUS 3:14 I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. JOHN 6:35 Before Abraham was, I am. JOHN 8:58 I am the light of the world. JOHN 9:5 I am the way, the truth, and the life: no man cometh unto the Father, but by me. JOHN 14:6 I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live. JOHN 11:25 I will never leave thee, nor forsake thee. HEBREWS 28:20 Lo, I am with you alway, even unto the end of the world. MATTHEW 28:20 In an attempt to fathom the mystery of God, to explain what can never be explained, and to encompass what can never be encompassed, man has used words. But words can never explain God. There can never be a word that is God. Not even the word God is God, nor the words Mind, Soul, Spirit, or Truth, for all these are effects objective to the person voicing them. There are no synonyms for God in absolute truth. Those that we use are really only attributes descriptive of God. Soul is an attribute of the purity of God; Spirit describes God's incorporeality; love, mind, principle, and law are facets of God- being; but none of these is really God. When we are done with all these words, we are no closer to God than we were before: we have not found God. And so, we go on to another word, and another word, and another word. Finally, we realize that we cannot find God in a word, in any word out here. Ultimately, we come back to the one word which holds the secret of the ages-I. I is neither objective nor subjective, and that I is the I that I am, the Knower. It is the Knower and the known, that which knows and that which is known; and I am both: I am He. If all the words that we use as synonyms for God really were God, the room in which we are sitting and repeating those words would be aflame with illumination, and there would be no disease or discord in it. But all we are doing when we repeat these ...
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Consciousness Unfolding: Chapter 5, Freedom in Christ
- ~ 5 ~ FREEDOM IN CHRIST It is a very difficult thing to impart the idea of Christ wisdom. Christ wisdom differs from human knowledge, even from a human knowledge of truth. Humanly, none of us knows what truth is. Certainly no one knows with the human mind what it is. The wisdom of Christ is not in the realm of human wisdom or understanding. It is a knowledge that transcends all earthly wisdom. The things of God are foolishness with men. 1 In the moment when we recognize that we know nothing about this, and we are not just being modest, in the moment when we go to the Father and humbly say, "I don't know what this is all about, Father," in that moment we begin to touch the hem of the garment. We talk about truth, and we write about truth. We never voice Truth. Only God voices Itself. Only Wisdom, Itself, voices Itself to us, and sometimes through us. In actual truth, It is voicing Itself as us: "I am the truth . . . I am the life. . . . I am the infinite wisdom of the universe." That, in its spiritual meaning, is absolute truth, but that I is not a man, woman, or child; it is not the human "I". That I is God. And when It voices Itself, the wisdom of the ages becomes known. The power of Spirit and Soul becomes visible and tangible, and we see the dead rise; we see the sick and sinning healed; we see some body "lighting up" with a look of wisdom beyond anything of this earthly realm. "Though I speak with the tongues of men and of angels," 2 if I do not have that divine love which takes no cognizance of mortals and mortal experience, it is not God talking. The entire trouble with our demonstration is the word "I." It is not that we would not subdue the "I," not because we cling to it so much, not because we would not gladly do away with that little "I" or ego; it is not that we would not say, "Not my will, but thine, be done." It is the universal belief of a selfhood apart from God that so forces itself into our thought that we, even we who set ourselves up as having ...
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