Starting the Mystical Life 5/6

Now there is one erroneous premise that from the beginning has kept mankind from enjoying the presence and the power of this I that is always with us, and that we are told is our knowledge of good and evil. It is that which prevents the I from functioning.

But I say to you, sacredly and secretly, take the word I into your consciousness, and pick up your gospels, and read them through, and note particularly that: I will never leave you, nor forsake you; that I am the bread. So that when you say, I have meat the world knows not of, or bread or wine or water, you’ll know what that bread, meat, and wine is—It’s I. I have meat, wherever that I is, there is meat. And not only I have meat, I am the meat, I am the bread. Not only I have bread, I Itself is the bread. And it is only as in gentleness, in sacredness, that you handle that word I that you come into God’s actual presence within yourself.

I is the secret word. I is the holy word. I is the word that the Hebrews were never allowed to speak. They could think of God in any other term; they could speak or write of God in any other term, but only, only the priests, that means only those of Holy Spirit, of holy awareness were allowed to say the word I.

And so it should be with us. We can speak in our human way of I, Joel to each other: I, Bill or I, Mary, but within ourselves, we must learn to think of God as I. And then when we do, we say, “Oh that is why the place whereon I stand, is holy ground”, because I is there. I is right where Joel is and that’s why where Joel is is holy ground, because I is there, and right where I is, if it were in the desert, I would lead Joel to an oasis. If Rickenbacker sits in his rubber boat in Pacific, and realizes I, the birds come to him to be eaten, the rain comes out of a cloudless sky, and eventually rescue comes. It makes no difference that it may be three days or three weeks, it’ll come, to those who abide patiently at the center of their being, in the realization that the allness of life is already with them—I have, I have, and I am.

All that the Father hath is mine. All that God is, I am, by virtue of I, not by virtue of Joel. That’s the man who must die in order that I may be reborn. If you destroy this temple, Jesus won’t rebuild it. Jesus will be dead in a tomb, but I will rebuild it, and Jesus will then walk the earth again.

I is the secret. I is that word which, when it is understood in its gentleness, in its sacredness, becomes outwardly our supply, our companionships, our successes, our joys, our inspirations. It is only then that humility can properly be understood. Humility comes only in proportion as we understand that God planted in us an inner grace, that which is to be with us unto the end of the world. It is to be our demonstration unto the end of the world. It is to go before us to make the crooked places straight. It is to go before us to prepare mansions for us. It is to be all things unto us, and it is that I. I am the way. I am the way. That I, the realization of that I within … not looking outside to a God; not looking inside to a God, not looking up or down to a God to do something; just realizing, “I already is all. I already is about the Father’s business.” That is the meaning of the book Living The Infinite Way, that is the meaning of that message, God is—I am. You don’t have to take thought for your life—what you shall eat, or what you drink or wherewithal you shall be clothed, for that which is the I at the center of your being, knoweth that you have need of these things and it is Its good pleasure, to give you the kingdom. But to interpose a desire, a need, a requirement, is to interfere with Its activity.

Now there is one erroneous premise that from the beginning has kept mankind from enjoying the presence and the power of this I that is always with us, and that we are told is our knowledge of good and evil. It is that which prevents the I from functioning. We have decided what is good and what is evil, we have decided or been taught, who is good and who is evil, and what constitutes good and what constitutes evil, until we have lived by bread alone, by our concepts of life, instead of by life.

We have even developed concepts of God, and then we pray to our concepts. The Hebrew has one concept of God, and the protestant has another concept of God, and other protestants have other concepts of God, the Catholic has still a different one, the Mohammed still a different one, and so on and so forth and each one is praying, not to God, but to their particular concept of God not realizing: this is idolatry. Is there any other God but I? I know not any. Can anyone define I? Can anyone analyze I? Can anyone describe I? No indeed. No indeed. You can’t take one letter of the alphabet and try to write a book and still say it’s about one letter, because one letter will always remain one letter, and that letter is I. There’s no use trying to understand what I is, because when Joel says I and when you say I it’s the same I, and yet you’d never know that to look at us, because of the different concepts we have of that I.

Now, do not try to understand what I is; accept that I is in the midst of you, and that I goes before you, that I will never leave you, that I Itself, is the bread and the wine water—I is the resurrection. If you destroy this temple, I will raise it up. In the wilderness I will set a table before you. That was proven to Elijah, when on one occasion the widow fed him, a poor widow. On another occasion ravens fed him. On another occasion he found the cakes being baked on the stones when he awakened. I even when Joel sleeps, I is at work, and I it is that feeds us, whether it has to bring it through ravens, poor widows, rich widows, or businessmen. It makes no difference; I will always provide a way to reach the human need in fulfillment. Only don’t have needs—have I.

Remember, “I have” a few drops of oil; “I have” some loaves and fishes; “I have” bread, wine, water. I am these things. I am the resurrection and the life. Abide in that, and then so that it doesn’t become lip service, take those periods, there must be at least twelve, twenty, thirty of them in a day, at every occasion just to: Speak Lord, Thy servant heareth, and then walk on about your business. Open that ear to the inflow. Nothing may outwardly take place at the moment, but it will take place as the day proceeds. Every rightful thing will take place in its own way.

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