IMPORTANT WRITINGS | Humanity Pleading

Atom-Smashing Power Of The Mind

Atom-Smashing Power of Mind

A great many passages in this book testify to Charles Fillmore's persistent interest in what is popularly called atomic energy and the promise held out by its development of a better world for mankind. As he rejoiced in the scientific achievement of its discovery so he tirelessly devoted his thought to its guidance into the channels of peaceful use. On every occasion he urged those having to do with its development to make sure that this unique form of energy, this great gift of the Father, would not be used to worsen life and destroy mankind. From another standpoint Charles Fillmore's mind was simply fascinated by the idea of the atom, this infinitesimal particle of substance, and the enormous energy locked up in it. At times he thought of it as the most perfect representation in the manifest world of that divine mental or spiritual energy which pervades all things and which, when properly expressed through the minds of His children, serves so greatly to glorify God. At other times he thought of it as the very essence of this mental or spiritual energy, Spirit-mind itself! The reader will find each one of these standpoints set forth over and over--perhaps vaguely and mystically at times--but ever testifying to the alertness and vitality of Charles Fillmore's mind and his unflagging interest in everything in his world. As will be readily recognized by Unity readers, the articles appearing as chapters in this book, were originally published in Unity magazine over a period of half a century, one of them going back as far as the year 1898. In the last paragraph of Chapter VIII the author gives his readers a clear formula for dealing with the problem of the atom: "The great and most important issue before the people today is the development of man's spiritual mind and through it unity with God. . . . The taproot of all our confusion is our failure to use our mind intelligently. We can only think as God would have us think by adjusting our thoughts to divine ideas. Religion and all that it implies in prayer and recognition of God in idea and manifestation is the one and only way out of the chaos in which we find ourselves. We must therefore begin at once to develop this unity with the Father-Mind by incorporating divine ideas into all that we think and speak." THE MAJORITY of people have crude or distorted ideas about the character and the location of Spirit. They think that Spirit plays no part in mundane affairs and can be known by a person only after his death. "But Jesus said, 'God is Spirit'; He also said, 'The kingdom of God is within you.' Science tells us that there is a universal life that animates and sustains all the forms and shapes of the universe. Science has broken into the atom and revealed it to be charged with tremendous energy that may be released and be made to give the inhabitants of the earth powers beyond expression, when its law of expression is discovered. "Jesus evidently knew about this hidden energy in matter and used His knowledge to perform so-called miracles. "Our modern scientists say that a single drop of water contains enough latent energy to blow up a ten-story building. This energy, existence of which has been discovered by modern scientists, is the same kind of spiritual energy that was known to Elijah, Elisha, and Jesus, and used by them to perform miracles. "By the power of his thought Elijah penetrated the atoms and precipitated an abundance of rain. By the same law he increased the widow's oil and meal. This was not a miracle--that is, it was not a divine intervention supplanting natural law--but the exploitation of a law not ordinarily understood. Jesus used the same dynamic power of thought to break the bonds of the atoms composing the few loaves and fishes of a little lad's lunch--and five thousand people were fed. "Science is discovering the miracle-working dynamics of religion, but science has not yet comprehended the dynamic directive power of man's thought. All so-called miracle workers claim that they do not of themselves produce the marvelous results; that they are only the instruments of a superior entity. It is written in I Kings, 'The jar of meal wasted not, neither did the cruse of oil fail, according to the word of Jehovah, which he spake by Elijah.' Jesus called Jehovah Father. He said, 'The works that I do in my Father's name, these bear witness of me.' "Jesus did not claim to have the exclusive supernatural power that is usually credited to Him. He had explored the ether energy, which He called the 'kingdom of the heavens'; His understanding was beyond that of the average man, but He knew that other men could do what He did if they would only try. He encouraged His followers to take Him as a center of faith and use the power of thought and word. 'He that believeth on me, the works that I do shall he do also; and greater works than these shall he do.' "The great modern revival of divine healing is due to the application of the same law that Jesus used. He demanded faith on the part of those whom He healed, and with that faith as the point of mental and spiritual contact He released the latent energy in the atomic structure of His patients and they were restored to life and health. "Have faith in the power of your mind to penetrate and release the energy that is pent up in the atoms of your body, and you will be astounded at the response. Paralyzed functions anywhere in the body can be restored to action by one's speaking to the spiritual intelligence and life within them.

Teach Us To Pray

Fillmore - Teach Us To Pray

When Jesus' disciples asked Him to teach them how to pray He warned them against making a display of their praying in order to be seen of men. They should retire to their "inner chamber" and pray to the Father who sees in secret and rewards openly. Then He said, "After this manner therefore pray." The Lord's Prayer was given as a sample: not to be followed literally. It is a petition according to the American revision; but according to Fenton's translation it is a series of affirmations, as follows: "Our Father in the Heavens; Your Name must be being hallowed; "Your kingdom must be being restored; "Your will must be being done, both in Heaven and upon the Earth. "Give us to-day our to-morrow's bread; "And forgive us our faults, as we forgive those offending us, for You would not lead us into temptation, but deliver us from its evil." As in all matters where we seek divine help we are free to use any words we choose or no words at all. "Prayer is the soul's sincere desire, Uttered or unexpressed." Prayer in man is a conscious expression of the upward trend of nature found everywhere. So every impulse or desire of the soul for life, love, light, is a prayer. Eliphaz repeated a prayer formula when he said, "Thou shalt also decree a thing, and it shall be established unto thee." Jesus put the same idea in these words: "Whatsoever ye shall ask in my name, that will I do." All growth and unfoldment from atom to sun is based upon this law of soul urge. What you earnestly desire and persistently affirm will be yours, if you "faint not." When we frame our desires in sound words and place them before our indwelling Lord, we are using intelligently the supreme law of God in bringing into manifestation that which He has implanted in us. A prayer without desire in it, a prayer without sincerity in it, a prayer without soul in it, a prayer without Spirit in it is a fruitless prayer. But above all practice the presence of God in prayer. Divine Mind has given us all potentialities, in prayer we recognize it as the source of these, and with a right understanding of our relation to it our soul grows great with infinite capacity, all potentiality.

"With God all things are possible." "All things whatsoever the Father hath are mine." We have been so persistently taught that prayer consists in asking God for some human need that we have lost sight of our spiritual identity and have become a race of praying beggars. God is Spirit in whom we "live, and move, and have our being." We are the offspring of this Spirit and can make conscious contact with it by turning our attention away from material things and thinking about Spirit. As we practice this kind of prayer our innate Spirit showers its life energies into our conscious mind and a great soul expansion follows. Jesus described this in the following words: "But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall recompense thee."

This "inner chamber" of the soul has been variously named by Scripture writers. It is called the "secret place of the Most High" and the "holy of holies," and Jesus named it "the Father . . . in me" and "the kingdom of God . . . within you." What we need to know above all is that there is a place within our soul where we can consciously meet God and receive a flood of new life into not only our mind but also our body. This understanding shows us that prayer is more than asking God for help in this physical world; it is in its highest sense the opening up in our soul of an innate spiritual umbilical cord that connects us with the Holy Mother, from whom we can receive a perpetual flow of life. This is the beginning of eternal life for both soul and body, the essential teaching of Jesus, which He demonstrated in overcoming death. We have earnestly sought to know and tell others how to pray, and this book is our very best exposition of the subject. Language has not yet been invented to tell all the wonders that we have found since we began opening our minds to the Spirit in prayer. We have discovered enough to convince us that the body can be so charged with spiritual life through prayer that it will overcome death, as promised by Jesus Christ. Do not enlarge the defects of this book until they darken its truths, but accept the urge to begin the practice of prayer and through it make contact with the source of your being. Thus you will prove that, as Job wisely taught, "There is a spirit in man, And the breath of the Almighty giveth them understanding." OMNIPRESENCE, omniscience, omnipotence are verities of Being and are facts of existence. The Mind of God, creative Mind, is perpetually moving upon supermind ideas and through them bringing man and the universe into existence. Creative Mind is everywhere present; yet while it is within the mind of man it lies beyond the consciousness of sense. Omnipresence is that spiritual realm which can be penetrated only through the most highly accelerated mind action, as in prayer. Thus in unfolding this inner kingdom we are dealing with a reality beyond the ordinary comprehension of man. To the superbly tuned mind and brain of Jesus Divine Mind was a soil eager with vibrant life and light and substance, which He used to produce the finest of materials for both character and body building. Spiritual character building is from within outward. Spiritual character lives in man; it is what God has engraved on man's soul, ready for development through man's spiritual efforts. It is a reserve force of organized victory over carnality. Man builds spiritual character by consciously functioning in God-Mind, where, laying hold of spiritual ideas, through Christ he realizes the Truth they contain; and as he thus weaves them into his soul consciousness they become a part of his very nature. Our most effective prayers are those in which we rise above all consciousness of time and space. In this state of mind we automatically contact the Spirit of God. Indeed when we elevate our consciousness to that of Jesus Christ, the God presence becomes as meaningful to us as it was to Him. It is in this state of at-one-ment that we truly become aware of His sublimity and power. "I go to prepare a place for you." By getting acquainted with the one Mind as integral substance, we move with it and it moves with us, and thus are established within us new spiritual states of consciousness, a "place" where we are aware of the God presence as reality. Jesus said: "My Father is the husbandman." "I am the true vine." "Ye are the branches." "As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in me." "Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he cleanseth it, that it may bear more fruit." In this scripture Jesus is revealing to us that through Him we are born anew, born of God, and that through Him we may be consciously attached to God--as the branch is attached to the tree--so that we may not wither and be cast away. Through Christ we are consciously attached to the parent stem. It behooves us to retain this attachment so that we may go forward in spiritual unfoldment and be crowned with eternal life. Many good people think that God is a person located in a place in the skies called heaven. They pray to Him for what they want and are satisfied. This is the prayer of the primitive, personal man, and it meets his needs; but this is not direct communion of the Father and the Son, the communion with reference to which Jesus said, "I and the Father are one." We must have this more intimate acquaintanceship or communion with creative Mind if we are in all ways to do His will. God presence establishes us in ideas of honesty, strength, intelligence, spiritual manhood, perfect womanhood, all needed factors in the unfoldment of the redeemed man, all builders of the indestructible body temple. Thus we must understand the nature of the God to whom we pray and awaken in ourselves that divine nature through which we effect our union with God. God is power: man is powerful. God is wisdom: man is wise. God is substance: man is form and shape. God is love: man is loving. God is life: man is the living. God is mind: man is the thinker. God is truth: man is truthful. //page 14 Many people pray to God in the same manner as they talk to some distant friend over the telephone. We talk too much about God, too much as though He were a third person in the God-man relationship instead of the first. It is unthinkable that the Creator should cause to exist a creation so inferior to Himself as to remove it beyond the pale of fellowship with Him. In his saner moments man knows that this is not logical or true. It is man's exalted ideas of God and his disparaging ideas of himself that have built the mental wall that separates them. In our prayers we must meet God face to face and realize that we are getting that inner assurance which is the real answer to our petitions. A minister, after twenty years of faith preaching, once was persuaded by a friend to try the Truth way of prayer, the way of scientific silence. Afterwards he confessed that when he touched God and found Him alive he was startled. To Jesus the God presence was an abiding flame, a flame of life, of life everlasting that He felt in every cell and fiber of His being, making Him more and more alive, cleansing and purifying until He became every whit perfect. During our higher realizations of Truth we are often conscious of this abiding flame working in us and through us. To Jesus God-Mind was a treasure field within Him in which could be found the fulfillment of every need He could possibly have. The Spirit of God in Him was constantly working, yes, steadily and persistently working, to transmute every natural impulse of mind and soul into a spiritual realization of life. To Him the Spirit of God was working to satisfy His inner craving with living substance and intelligence, thus rounding out soul and body consciousness into the perfect expression of Divine Mind itself. What a glorious satisfaction God must feel in His perfect Son Jesus who acknowledged His inner consciousness as one with, and as consciously expressing, God's will and wisdom. God Spirit, God-Mind, is not in any way confined or limited; it is everywhere present. The "ether" of science corresponds to "the kingdom of the heavens" taught by Jesus. Light and other forms of radiant energy, the objective expression of the invisible spiritual forces, compose an omnipresent world more marvelous than the old-time heaven. All the forces of modern scientific discovery are but parts of "the kingdom of the heavens" described in the many parables of Jesus. Science recognizes the physical phases of the kingdom, ignores the mental, and utterly fails to comprehend the spiritual. The announcement of Jesus to the obtuse Nicodemus, "Ye must be born anew," gives us a clue to the shortsightedness of physicists. They have not developed the faculties of mind necessary to the discernment of the spiritual intelligence that moves the physical universe, consequently they see its material aspects only. A new school of science must be developed in which the mind of the Spirit will be given first place. Truth is within ourselves; it takes no rise From outward things, whate'er you may believe. There is an inmost center in us all, Where truth abides in fulness; . . . and, to know, Rather consists in opening out a way Whence the imprisoned splendor may escape, Than in effecting entry for a light Supposed to be without. --Robert Browning ALL DOWN the ages man has been making the spiritual effort to realize conscious union with that innermost center where Truth in all its glory abides eternally. This realization can be accomplished only through true prayer. The disciples of Jesus earnestly importuned, "Lord, teach us to pray." Today, as disciples of the Master, we are asking of Him to be taught the way of unifying our consciousness with God-Mind. We would find that inner Truth which sets us free. His instructions to the disciples were "But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall recompense thee." It is difficult to improve upon this simple method. Quietly entering the inner chamber within the soul, shutting the door to the external thoughts of daily life, and seeking conscious union with God is the highest form of prayer we know. The purpose of the silence is to still the activity of the individual thought so that the still small voice of God may be heard. For in the silence Spirit speaks Truth to us and just that Truth of which we stand in need. Prayer is man's steady effort to know God. There is an intimate connecting spirit that logically unites man and his source. This connecting spirit is the divine Logos, the Word of God, which in truth reveals the logic of Scripture. Because of this fact man instinctively feels and knows whence his help comes. God-Mind, composed of radiant ideas, vibrant life, glorious new inspiration, is ours to use. Since we are the I will man in the supreme Godhead, let us through Jesus Christ realize our spiritual importance. Let us think deeply on the divine Logos, the Word of God! In it is the living impetus that is bound to vitalize the soul of man and enable him to develop his latent powers. When we awaken even a very slight consciousness of this co-operative spirit, we become cocreators with God, and we find we can adjust any condition that comes into our life. Jesus was so completely unified with God-Mind that He could claim the words He spoke to be not His but those of the Father dwelling within Him. Through prayer we gain the intimate relationship with God that Jesus must have enjoyed when He said, "I and the Father are one." Jesus Christ is our teacher and helper. In prayer what should be our attitude, our interest, as we approach the divine presence? If we knew that right now we were about to be ushered into the presence of Christ, to what extent would our spiritual expectancy be aroused? No doubt we should be thrilled through and through at the mere thought. Let us feel this same intense interest, this same concern, as we approach the divine presence within ourselves. It will add much to the readiness with which we receive Truth. ENTERING THE SILENCE When entering the silence, according to Hosea, the command is "Take with you words, and return unto Jehovah." After many centuries this instruction still stands approved today. To the metaphysician it means to close the eyes and ears to the without, to go within and hold the mind steadily on the word "Jehovah" until that word illumines the whole inner consciousness. Then affirm a prayer such as "Thy vitalizing energy floods my whole consciousness, and I am healed." Think what the mighty vitalizing energy of God, released through Jesus Christ, really is. Penetrate deeper into God consciousness within you and hold the prayer steadily until you attain spiritual realization and the logic of your own mind is satisfied. To realize an idea in the silence is to clothe it with life, substance, and intelligence. To realize a prayer is to actualize it. To realize it is to clothe it with soul, to know there is fulfillment. The word of prayer has in it a living seed that is bound to impregnate the soil of the mind and cause it to bring forth fruit after its kind. Through Christ man has the power to realize that as I AM or I AM "vitalizing health" he is the great central magnet functioning in omnipresence, around which all the healing powers of Spirit revolve. He has the power to realize this truth until the most sacred ethers respond, and he beholds himself as powerful, peaceful, perfect: healed through and through. It is after this fashion that we engraft the healing word into our very souls. When we were in Florida a few years ago a citrus fruit grower told us many interesting things about the growth of his orchards. There are many swamps in Florida. He had instructed his men to go out into these swamps, into the muddy black waters infested with creeping things, there to dig up the wild-lemon saplings with their strong, vigorous roots, to transplant them into well-prepared soil, and then to graft into them buds from his prize domestic fruit trees. Thus new trees laden with golden fruit appeared in due time. The strong, vigorous root of the wild lemon gave the new fruit added flavor and quality. Metaphysically the law is "If the root is holy, so are the branches." At least the branches are potentially holy. We find that the natural man is usually physically strong and vigorous just as the root of the wild-lemon tree is. The natural man also struggles in a murky, negative, swampy atmosphere without power to bring forth spiritually, just as the wild-lemon sapling does. But the natural man can take a word of Truth and through "one-pointed" mind concentration can penetrate into the invisible, can unite his consciousness with the mind of God, and can hold a realizing prayer until the truth it contains is engrafted into his very soul. Thus just as the citrus fruit is developed through the grafting process, so man, through the engrafted word, becomes a strong, positive spiritual character. There is only one God, only one ruling power in all the universe; and the highest avenue through which God can express Himself is man. The hungering for God that is felt by man in his soul is really God hungering to express eternal life through man. God is always seeking to awaken man's very soul to His mighty presence.

Lessons In Truth

Fillmore - Lessons In Truth

In entering upon this course of instruction, each of you should, so far as possible, lay aside, for the time being, all previous theories and beliefs. By so doing you will be saved the trouble of trying, all the way through the course, to put "new wine into old wineskins" (Lk. 5:37).

If there is anything, as we proceed, which you do not understand or agree with, just let it lie passively in your mind until you have read the entire book, for many statements that would at first arouse antagonism and discussion will be clear and easily accepted a little farther on. After the course is completed, if you wish to return to your old beliefs and ways of living, you are at perfect liberty to do so.

But, for the time being, be willing to become as a little child; for, said the Master, in spiritual things, "Except ye . . . become as little children, ye shall in no wise enter into the kingdom of heaven" (Mt. 18:3). If at times there seems to be repetition, please remember that these are lessons, not lectures.

"Finally . . . be strong in the Lord, and in the strength of his might" (Eph. 6:10). "Finally, brethren, whatsoever things are true, whatsoever things are honorable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things" (Phil. 4:8).

1. Every man believes himself to be in bondage to the flesh and to the things of the flesh. All suffering is the result of this belief. The history of the coming of the Children of Israel out of their long bondage in Egypt is descriptive of the human mind, or consciousness, growing up out of the animal or sense part of man and into the spiritual part.

2. "And Jehovah said [speaking to Moses], I have surely seen the affliction of my people that are in Egypt, and I have heard their cry by reason of their taskmasters; for I know their sorrows;

3. "And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey" (Ex. 3:7,8).

4. These words express exactly the attitude of the Creator toward His highest creation, man.

5. Today, and all the days, He has been saying to us, His children: "I have surely seen the affliction of you who are in Egypt [darkness of ignorance], and have heard your cry by reason of your taskmasters [sickness, sorrow, and poverty]; and I am [not I will, but I am now] come down to deliver you out of all this suffering, and to bring you up unto a good land and a large, unto a land flowing with good things" (Ex. 3:7 adapted).

6. Sometime, somewhere, every human being must come to himself. Having tired of eating husks, he will "For it is written, As I live, saith the Lord, to me every knee shall bow, And every tongue shall confess to God" (Rom. 14:11).

7. This does not mean that God is a stern autocrat who by reason of supreme power compels man to bow to Him. It is rather an expression of the order of divine law, the law of all love, all good. Man, who is at first living in the selfish animal part of himself, will grow up through various stages and by various processes to the divine or spiritual understanding wherein he knows that he is one with the Father, and wherein he is free from all suffering, because he has conscious dominion over all things. Somewhere on this journey the human consciousness, or intellect, comes to a place where it gladly bows to its spiritual self and confesses that this spiritual self, its Christ, is highest and is Lord. Here and forever after, not with sense of bondage, but with joyful freedom, the heart cries out: "Jehovah reigneth" (Ps. 93:1). Everyone must sooner or later come to this point of experience. 8. You and I, dear reader, have already come to ourselves. Having become conscious of an oppressive bondage, we have arisen and set out on the journey from Egypt to the land of liberty, and now we cannot turn back if we would. Though possibly there will come times to each of us, before we reach the land of milk and honey (the time of full deliverance out of all our sorrows and troubles), when we shall come into a deep wilderness or against a seemingly impassable Red Sea, when our courage will seem to fail. Yet God says to each one of us, as Moses said to the trembling Children of Israel: "Fear ye not, stand still, and see the salvation of Jehovah, which he will work for you today" (Ex. 14:13). 9. Each man must sooner or later learn to stand alone with his God; nothing else avails. Nothing else will ever make you master of your own destiny. There is in your own indwelling Lord all the life and health, all the strength and peace and joy, all the wisdom and support that you can ever need or desire. No one can give to you as can this indwelling Father. He is the spring of all joy and comfort and power. 10. Hitherto we have believed that we were helped and comforted by others, that we received joy from outside circumstances and surroundings; but it is not so. All joy and strength and good spring up from a fountain within one's own being; and if we only knew this truth we should know that, because God in us is the fountain out of which springs all our good, nothing that anyone does or says, or fails to do or say, can take away our joy and good. 11. Someone has said: "Our liberty comes from an understanding of the mind and the thoughts of God toward us." Does God regard man as His servant, or as His child? Most of us have believed ourselves not only the slaves of circumstances, but also, at the best, the servants of the Most High. Neither belief is true. It is time for us to awake to right thoughts, to know that we are not servants, but children, "and if children, then heirs" (Rom. 8:17). Heirs to what? Why, heirs to all wisdom, so that we need not, through any lack of wisdom, make mistakes; heirs to all love, so that we need know no fear or envy or jealousy; heirs to all strength, all life, all power, all good. 12. The human intelligence is so accustomed to the sound of words heard from childhood that often they convey to it no real meaning. Do you stop to think, really to comprehend, what it means to be "heirs of God, and joint-heirs with Christ" (Rom. 8:17)? It means, "Every man is the inlet, and may become the outlet, of all there is in God." It means that all that God is and has is in reality for us, His only heirs, if we only know how to claim our inheritance. 13. This claiming of our rightful inheritance, the inheritance that God wants us to have in our daily life, is just what we are learning how to do in these simple talks. 14. Paul said truly: "So long as the heir is a child, he differeth nothing from a bondservant though he is lord of all; 15. "But is under guardians and stewards until the day appointed of the father. 16. "So we also, when we were children [in knowledge], were held in bondage under the rudiments of the world: 17. "But when the fulness of the time came, God sent forth his Son . . . And because ye are sons, God sent forth the Spirit of his Son into our hearts [or into our conscious minds], crying Abba, Father. 18. "So that thou art no longer a bondservant but a son; and if a son, then an heir through God" (Gal. 4:1-7). 19. It is through Christ, the indwelling Christ, that we are to receive all that God has and is, as much or as little as we can or dare to claim. 20. No matter with what object you first started out to seek Truth, it was in reality because it was God's "fulness of the time" (Gal. 4:4) for you to arise and begin to claim your inheritance. You were no longer to be satisfied with or under bondage to the elements of the world. Think of it! God's "fulness of the time" now for you to be free, to have dominion over all things material, to be no longer bond servant, but a son in possession of your inheritance! "Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit" (Jn. 15:16). 21. We have come to a place now where our search for Truth must no longer be for the rewards; it must no longer be our seeking a creed to follow, but it must be our living a life. In these simple lessons we shall take only the first steps out of the Egyptian bondage of selfishness, lust, and sorrow toward the land of liberty, where perfect love and all good reign. 22. Every right thought that we think, our every unselfish word or action, is bound by immutable laws to be fraught with good results. But in our walk we must learn to lose sight of results that are the "loaves and the fishes" (Mt. 15:36). We must rather seek to be the Truth consciously, to be love, to be wisdom, to be life (as we really are unconsciously,) and let results take care of themselves. 23. Every man must take time daily for quiet and meditation. In daily meditation lies the secret of power. No one can grow in either spiritual knowledge or power without it. Practice the presence of God just as you would practice music. No one would ever dream of becoming a master in music except by spending some time daily alone with music. Daily meditation alone with God focuses the divine presence within us and brings it to our consciousness. 24. You may be so busy with the doing, the outgoing of love to help others (which is unselfish and Godlike as far as it goes), that you find no time to go apart. But the command, or rather the invitation, is "Come ye yourselves apart . . . and rest a while" (Mk. 6:31). And it is the only way in which you will ever gain definite knowledge, true wisdom, newness of experience, steadiness of purpose, or power to meet the unknown, which must come in all daily life. Doing is secondary to being. When we are consciously the Truth, it will radiate from us and accomplish the works without our ever running to and fro. If you have no time for this quiet meditation, make time, take time. Watch carefully, and you will find that there are some things, even in the active unselfish doing, which would better be left undone than that you should neglect regular meditation. 25. You will find that some time is spent everyday in idle conversation with people who "just run in for a few moments" to be entertained. If you can help such people, well; if not, gather yourself together and do not waste a moment idly diffusing and dissipating yourself to gratify their idleness. You have no idea what you lose by it. 26. When you withdraw from the world for meditation, let it not be to think of yourself or your failures, but invariably to get all your thoughts centered on God and on your relation to the Creator and Upholder of the universe. Let all the little annoying cares and anxieties go for a while, and by effort, if need be, turn your thoughts away from them to some of the simple words of the Nazarene, or of the Psalmist. Think of some Truth statement, be it ever so simple. 27. No person, unless he has practiced it, can know how it quiets all physical nervousness, all fear, all oversensitiveness, all the little raspings of everyday life--just this hour of calm, quiet waiting alone with God. Never let it be an hour of bondage, but always one of restfulness. 28. Some, having realized the calm and power that come of daily meditation, have made the mistake of drawing themselves from the world, that they may give their entire time to meditation. This is asceticism, which is neither wise nor profitable. 29. The Nazarene, who is our noblest type of the perfect life, went daily apart from the world only that He might come again into it with renewed spiritual power. So we go apart into the stillness of divine presence that we may come forth into the world of everyday life with new inspiration and increased courage and power for activity and for overcoming. 30. "We talk to God--that is prayer; God talks to us--that is inspiration." We go apart to get still, that new life, new inspiration, new power of thought, new supply from the fountainhead may flow in; and then we come forth to shed it on those around us, that they, too, may be lifted up. Inharmony cannot remain in any home where even one member of the family daily practices this hour of the presence of God, so surely does the renewed infilling of the heart by peace and harmony result in the continual outgoing of peace and harmony into the entire surroundings. 31. Again, in this new way that we have undertaken, this living the life of Spirit instead of the old self, we need to seek always to have more and more of the Christ Spirit of meekness and love incorporated into our daily life. Meekness does not mean servility, but it means a spirit that could stand before a Pilate of false accusation and say nothing. No one else is so grand, so godlike as he who, because he knows the Truth of Being, can stand meekly and unperturbed before the false accusations of the human mind. "Thy gentleness hath made me great" (2 Sam. 2:36). 32. We must forgive as we would be forgiven. To forgive does not simply mean to arrive at a place of indifference to those who do personal injury to us; it means far more than this. To forgive is to give for--to give some actual, definite good in return for evil given. One may say: "I have no one to forgive; I have not a personal enemy in the world." And yet if, under any circumstances, any kind of a "served-him-right" thought springs up within you over anything that any of God's children may do or suffer, you have not yet learned how to forgive. 33. The very pain that you suffer, the very failure to demonstrate over some matter that touches your own life deeply, may rest upon just this spirit of unforgiveness that you harbor toward the world in general. Put it away with resolution. 34. Do not be under bondage to false beliefs about your circumstances or environment. No matter how evil circumstances may appear, or how much it may seem that some other personality is at the foundation of your sorrow or trouble, God, good, good alone, is really there when you call His law into expression. 35. If we have the courage to persist in seeing only God in it all, even "the wrath of man" (Ps. 76:10) shall be invariably turned to our advantage. Joseph, in speaking of the action of his brethren in selling him into slavery, said, "As for you, ye meant evil against me; but God meant it for good" (Gen. 50:20). To them that love God, "all things work together for good" (Rom. 8:28), or to them who recognize only God. All things! The very circumstances in your life that seem heartbreaking evils will turn to joy before your very eyes if you will steadfastly refuse to see anything but God in them. 36. It is perfectly natural for the human mind to seek to escape from its troubles by running away from present environments, or by planning some change on the material plane. Such methods of escape are absolutely vain and foolish. "Vain is the help of man" (Ps. 60:11). 37. There is no permanent or real outward way of escape from miseries or circumstances; all help must come from within. 38. The words, "God is my defense and deliverance," held in the silence until they become part of your very being, will deliver you out of the hands and the arguments of the keenest lawyer in the world. 39. The real inner consciousness that "the LORD is my shepherd; I shall not want" (Ps. 23:1 A.V.) will supply all wants more surely and far more liberally than can any human hand. 40. The ultimate aim of every man should be to come into the consciousness of an indwelling God, and then in all external matters, to affirm deliverance through and by this divine One. There should not be a running to and fro, making human efforts to aid the Divine, but a calm, restful, unwavering trust in All-Wisdom and All-Power within one as able to accomplish the thing desired. 41. Victory must be won in the silence of your own being first, and then you need take no part in the outer demonstration of relief from conditions. The very walls of Jericho that keep you from your desire must fall before you. 42. The Psalmist said: "I will lift up mine eyes unto the mountains [or to the highest One]: From whence shall come my help? 43. "My help cometh from Jehovah, Who made heaven and earth. 44. "Jehovah [your indwelling Lord] will keep thee from evil . . . 45. "Jehovah will keep thy going out and thy coming in From this time forth, and for evermore." (Ps. 121:1, 2, 7, 8) 46. Oh, if we could only realize that this mighty power to save and to perfect, to deliver and to make alive, lives forever within us, and so cease now and forever looking away to others! 47. There is but one way to obtain this full realization--the way of the Christ. "I am the way, and the truth, and the life" (Jn. 14:6), spoke the Christ through the lips of the Nazarene. 48. Your holding to the words, "Christ is the way," when you are perplexed and confused and can see no way of escape, will invariably open a way of complete deliverance. Who And What God Is Who And What Man Is 1. When Jesus was talking with the Samaritan woman at the well, He said to her, "God is Spirit: and they that worship him must worship in spirit and truth." (John 4:24 A.V. reads, "God is a Spirit," but the marginal note is, "God is Spirit," and some other versions render this passage, "God is Spirit.") To say "a Spirit" would be to imply the existence of more than one Spirit. Jesus, in His statement, did not imply this. 2. Webster in his definition of Spirit says: "In the abstract, life or consciousness viewed as an independent type of existence. One manifestation of the divine nature; the Holy Spirit." 3. God, then, is not, as many of us have been taught to believe, a big personage or man residing somewhere in a beautiful region in the sky, called "heaven," where good people go when they die, and see Him clothed in ineffable glory; nor is He a stern, angry judge only awaiting opportunity somewhere to punish bad people who have failed to live a perfect life here. 4. God is Spirit, or the creative energy that is the cause of all visible things. God as Spirit is the invisible life and intelligence underlying all physical things. There could be no body, or visible part, to anything unless there was first Spirit as creative cause. 5. God is not a being or person having life, intelligence, love, power. God is that invisible, intangible, but very real, something we call life. God is perfect love and infinite power. God is the total of these, the total of all good, whether manifested or unexpressed. 6. There is but one God in the universe, but one source of all the different forms of life or intelligence that we see, whether they be men, animals, trees, or rocks. 7. God is Spirit. We cannot see Spirit with these fleshly eyes; but when we clothe ourselves with the spiritual body, then Spirit is visible or manifest and we recognize it. You do not see the living, thinking "me" when you look at my body. You see only the form which I am manifesting. 8. God is love. We cannot see love or grasp any comprehension of what love is, except as love is clothed with a form. All the love in the universe is God. The love between husband and wife, between parents and children, is just the least little bit of God, as pushed forth in visible form into manifestation. A mother's love, so infinitely tender, so unfailing, is God's love, only manifested in greater degree by the mother. 9. God is wisdom and intelligence. All the wisdom and intelligence that we see in the universe is God, is wisdom projected through a visible form. To educate (from educare, to lead forth) never means to force into from the outside, but always means to draw out from within something already existing there. God as infinite wisdom lies within every human being, only waiting to be led forth into manifestation. This is true education. 10. Heretofore we have sought knowledge and help from outside sources, not knowing that the source of all knowledge, the very Spirit of truth, is lying latent within each one of us, waiting to be called on to teach us the truth about all things--most marvelous of teachers, and everywhere present, without money or price! 11. God is power. Not simply God has power, but God is power. In other words, all the power there is to do anything is God. God, the source of our existence every moment, is not simply omnipotent (all-powerful); He is omnipotence (all power). He is not alone omniscient (all-knowing); He is omni-science (all knowledge). He is not only omni-present, but more--omnipresence. God is not a being having qualities, but He is the good itself. Everything that you can think of that is good, when in its absolute perfection, goes to make up that invisible Being we call God. 12. God, then, is the substance (from sub, under, and stare, to stand), or the real thing standing under every visible form of life, love, intelligence, or power. Each rock, tree, animal, every visible thing, is a manifestation of the one Spirit--God--differing only in degree of manifestation; and each of the numberless modes of manifestation or individualities, however insignificant, contains the whole. 13. One drop of water taken from the ocean is just as perfect ocean water as the whole great body. The constituent elements of water are exactly the same, and they are combined in precisely the same ratio or perfect relation to each other, whether we consider one drop, a pailful, a barrelful, or the entire ocean out of which the lesser quantities are taken; each is complete in itself; they differ only in quantity or degree. Each contains the whole; and yet no one would make the mistake of supposing from this statement that each drop is the entire ocean. 14. So we say that each individual manifestation of God contains the whole; not for a moment meaning that each individual is God in His entirety, so to speak, but that each is God come forth, shall I say? in different quantity or degree. 15. Man is the last and highest manifestation of divine energy, the fullest and most complete expression (or pressing out) of God. To man, therefore, is given dominion over all other manifestations. 16. God is not only the creative cause of every visible form of intelligence and life at its commencement, but each moment throughout its existence He lives within every created thing as the life, the ever renewing, re-creating, upbuilding cause of it. He never is and never can be for a moment separated from His creations. Then how can even a sparrow fall to the ground without His knowledge? And "ye are of more value than many sparrows" (Mt. 10:31). 17. God is. Man exists (from ex, out of, and sistere, to stand forth). Man stands forth out of God. 18. Man is a threefold being, made up of Spirit, soul, and body. Spirit, our innermost, real being, the absolute part of us, the I of us, has never changed, though our thoughts and our circumstances may have changed hundreds of times. This part of us is a standing forth of God into visibility. It is the Father in us. At this central part of his being every person can say, "I and the Father are one" (Jn. 10:30), and speak absolute Truth. 19. Mortal mind--that which Paul calls "the mind of the flesh"--is the consciousness of error. 20. The great whole of as yet unmanifested Good, or God, from whom we are projections or offspring, in whom "we live, and move, and have our being" (Acts 17:28) continually, is to me the Father--our Father; "and all ye are brethren" (Mt. 23:8), because all are manifestations of one and the same Spirit. Jesus, recognizing this, said: "call no man your father, upon the earth: for one is your Father, even he who is in heaven (Mt. 23:9). As soon as we recognize our true relationship to all men, we at once slip out of our narrow, personal loves, our "me and mine," into the universal love that takes in all the world, joyfully exclaiming: "Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold, my mother and my brethren" (Mt. 12:48). 21. Many have thought of God as a personal being. The statement that God is Principle chills them, and in terror they cry out, "They have taken away my Lord, and I know not where they have laid him" (Jn. 20:13). 22. Broader and more learned minds are always cramped by the thought of God as a person, for personality limits to place and time. 23. God is the name we give to that unchangeable, inexorable principle at the source of all existence. To the individual consciousness God takes on personality, but as the creative underlying cause of all things, He is principle, impersonal; as expressed in each individual, He becomes personal to that one--a personal, loving, all-forgiving Father-Mother. All that we can ever need or desire is the infinite Father-Principle, the great reservoir of unexpressed good. There is no limit to the Source of our being, nor to His willingness to manifest more of Himself through us, when we are willing to do his will. 24. Hitherto we have turned our heart and efforts toward the external for fulfillment of our desires and for satisfaction, and we have been grievously disappointed. The hunger of everyone for satisfaction is only the cry of the homesick child for its Father-Mother God. It is only the Spirit's desire in us to come forth into our consciousness as more and more perfection, until we shall have become fully conscious of our oneness with All-perfection. Man never has been and never can be satisfied with anything less. 25. We all have direct access through the Father in us--the central "I" of our being--to the great whole of life, love, wisdom, power, which is God. What we now want to know is how to receive more from the fountainhead and to make more and more of God (which is but another name for All-Good) manifest in our daily life. 26. There is but one Source of being. This Source is the living fountain of all good, be it life, love, wisdom, power--the Giver of all good gifts. This source and you are connected, every moment of your existence. You have power to draw on this Source for all of good you are, or ever will be, capable of desiring. Thinking, Lesson Three 1. We learned in the second lesson that the real substance within everything we see is God; that all things are one and the same Spirit in different degrees of manifestation; that all the various forms of life are just the same as one life come forth out of the invisible into visible form; that all the intelligence and all the wisdom in the world are God as wisdom in various degrees of manifestation; that all the love which people feel and express toward others is just a little, so to speak, of God as love come into visibility through the human form. 2. When we say there is but one Mind in the entire universe, and that this Mind is God, some persons, having followed understandingly the first lesson, and recognized God as the one life, one Spirit, one power, pushing Himself out into various degrees of manifestation through people and things, will at once say: "Yes, that is all plain." 3. But someone else will say: "If all the mind there is, is God, then how can I think wrong thoughts, or have any but God thoughts?" 4. The connection between universal Mind and our own individual minds is one of the most difficult things to put into words, but when it once dawns on one, it is easily seen. 5. There is in reality only one Mind (or Spirit, which is life, intelligence, and so forth) in the universe; and yet there is a sense in which we are individuals, or separate, a sense in which we are free wills and not puppets. 6. Man is made up of Spirit, soul, and body. Spirit is the central unchanging "I" of us, the part that since infancy has never changed, and to all eternity never will change. That which some persons call "mortal minds" is the region of the intellect where we do conscious thinking and are free wills. This part of our being is in constant process of changing. 7. In our outspringing from God into the material world, Spirit is inner--one with God; soul is the clothing, as it were, of Spirit; body is the external clothing of the soul. Yet all are in reality one, the composite man--as steam, water, and ice are one, only in different degrees of condensation. In thinking of ourselves, we must not separate Spirit, soul, and body, but rather hold all as one, if we would be strong and powerful. Man originally lived consciously in the spiritual part of himself. He fell by descending in his consciousness to the external or more material part of himself. 8. "Mortal mind," the term so much used and so distracting to many, is the error consciousness, which gathers its information from the outside world through the five senses. It is what Paul calls "the mind of the flesh" in contradistinction to spiritual mind; and he flatly says: "The mind of the flesh [believing what the carnal mind says] is death [sorrow, trouble, sickness]; but the mind of the Spirit [ability to still the carnal mind and let the Spirit speak within us] is life and peace." 9. The Spirit within you is Divine Mind, the real mind. Without it human mind would disappear, just as a shadow disappears when the real thing that casts it is removed. 10. If you find this subject of human mind and universal Mind puzzling to you, do not worry over it. Just drop it for the time, and as you go on with the lesson, you will find that some day an understanding of it will flash suddenly upon you with perfect clearness. 11. There are today two classes of people, so far as mentality goes, who are seeking deliverance out of sickness, trouble, and unhappiness, by spiritual means. One class requires that every statement made be proved by the most elaborate and logical argument, before it can or will be received. The other class is willing at once to "become as little children" (Mt. 18:3) and just be taught how to take the first step toward pure understanding (or knowledge of Truth as God sees it), and then receives the light by direct revelation from the All-Good. Both are seeking and eventually both will reach the same goal, and neither one should be unduly condemned. 12. If you are one who seeks and expects to get any realizing knowledge of spiritual things through argument or reasoning, no matter how scholarly your attainments or how great you are in worldly wisdom, you are a failure in spiritual understanding. You are attempting an utter impossibility--that of crowding the Infinite into the quart measure of your own intellectual capacity. 13. "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; and he cannot know them, because they are spiritually judged" (1 Cor. 2:14). Eventually you will find that you are only beating around on the outside of the "Kingdom of heaven," though in close proximity to it, and you will then become willing to let your intellect take the place of the little child, without which no man can enter in. 14. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath [not will] prepared for them that love him. 15. "But God hath revealed them unto us by his Spirit. . . . 16. "For who among men knoweth the things of a man, save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God" (1 Cor.2:11). 17. For all those who must wade through months and perhaps years of this purely intellectual or mental process, there are today many books to help, and many teachers of metaphysics who are doing noble and praiseworthy work in piloting these earnest seekers after Truth and satisfaction. To them we cry: "All speed!" 18. But we believe with Paul that "the foolishness of God is wiser than men" (1 Cor. 1:25), and that each man has direct access to all there is in God. We are waiting for the "little Children" who, without question or discussion, are willing at once to accept and try a few plain, simple rules such as Jesus taught the common people, who "heard him gladly"--rules by which they can find the Christ (or the Divine) within themselves, that through it each man for himself may work out his own salvation from all his troubles. 19. In other words, there is a shortcut to the top of the hill; and while there is a good but long, roundabout road for those who need it, we prefer the less laborious means of attaining the some ends by seeking directly the Spirit of truth promised to dwell in us and to lead us into all Truth. My advice is: If you want to make rapid progress in growth toward spiritual understanding, stop reading many books. They only give someone's opinion about Truth, or a sort of history of the author's experience in seeking Truth. What you want is revelation of Truth in your own soul, and that will never come through the reading of many books. 20. Seek light from the Spirit of Truth within you. Go alone. Think alone. Seek light alone, and if it does not come at once, do not be discouraged and run off to someone else to get light; for, as we said before, by so doing you get only the opinion of the intellect, and may be then further away from the Truth you are seeking than ever before; for the mortal mind may make false reports. 21. The very Spirit of truth is at your call. "The anointing which ye received of him abideth in you" (1 Jn. 2:27). Seek it. Wait patiently for it to "guide you into the truth" (Jn. 16:13) about all things. 22. "Have this mind in you, which was also in Christ Jesus" (Phil. 2:5). This is the universal Mind, which makes no mistake. Still the intellect for the time being, and let universal Mind speak to you; and when it speaks, though it be but a "still small voice" (1 Kings 19:12), you will know that what it says is Truth. 23. How will you know? You will know just as you know that you are alive. All the argument in the world to convince you against Truth that comes to you through direct revelation will fall flat and harmless at your side. And the Truth that you know, not simply believe, you can use to help others. That which comes forth through your spirit will reach the very innermost spirit of him to whom you speak. 24. What is born from the outside, or intellectual perception, reaches only the intellect of him you would help. 25. The intellect that is servant to the real Mind, and when servant (but not when master) is good, loves to argue; but when its information is based on the evidence of the senses and not on the true thoughts of the Divine Mind, it is very fallible and full of error. 26. Intellect argues. Spirit takes the deep things of God and reveals Truth to man. One may be true; the other always is true. Spirit does not give opinions about Truth; it is Truth, and it reveals itself. 27. Someone has truly said that the merest child who has learned from the depths of his being to say, "Our Father," is infinitely greater than the most intellectual man who has not yet learned it. Paul was a man of gigantic intellect, learned in all the law, a Pharisee of the Pharisees; but after he was spiritually illumined he wrote, "The foolishness of God is wiser than men; and the weakness of God is stronger than men" (1 Cor. 1:25). 28. It does make a great difference in our daily lives what we think about God, about ourselves, about our neighbors. Heretofore, through ignorance of our real selves and of the results of our thinking, we have let our thoughts flow at random. Our minds have been turned toward the external of our being, and nearly all our information has been gotten through our five senses. We have thought wrong because misinformed by these senses, and our troubles and sorrows are the results of our wrong thinking. 29. "But," says someone, "I do not see how my thinking evil or wrong thoughts about God, or about anyone, can make me sick or my husband lose his position." 30. Well, I will not just now try to explain all the steps by which bad results follow false thinking, but I will just ask you to try thinking true, right thoughts awhile, and see what the result will be. 31. Take the thought, "God loves me." Think these words over and over continually for a few days, trying to realize that they are true, and see what the effect will be on your body and circumstances. 32. First, you get a new exhilaration of mind, with a great desire and a sense of power to please God; then a quicker, better circulation of blood, with a sense of pleasant warmth in the body, followed by better digestion. Later, as Truth flows out through your being into your surroundings, everybody will begin to manifest a new love for you without your knowing why; and finally, circumstances will begin to change and fall into harmony with your desires, instead of being adverse to them. 33. Everyone knows how strong thoughts of fear or grief have turned hair white in a few hours; how great fear makes the heart beat so rapidly as to seem about to "jump out of the body," this result not being at all dependent on whether there be any real cause of fear or whether it be a purely imaginary cause. Just so, strong negative thoughts may render the blood acid, causing rheumatism. Bearing mental burdens makes more stooped shoulders than does bearing heavy material loads. Believing that God regards us as "miserable sinners," that He is continually watching us and our failures with disapproval, bring utter discouragement and a sort of half paralyzed condition of the mind and body, which means failure in all our undertakings. 34. Is it difficult for you to understand why, if God lives in us all the time, He does not keep our thoughts right instead of permitting us through ignorance to drift into wrong thoughts, and so bring trouble on ourselves? 35. Well, we are not automatons. Your child will never learn to walk alone if you always do his walking. Because you recognize that the only way for him to be strong, self-reliant in all things--in other words, to become a man--is to throw him on himself, and let him, through experience, come to a knowledge of things for himself, you are not willing to make a mere puppet of him by taking the steps for him, even though you know that he will fall down many times and give himself severe bumps in his ongoing toward perfect physical manhood.