Resurrection 3/4

True, with an opportunity to be alone, to be quiet, to rise higher, he could surmount that and finally show forth a body absolutely pure and clean without a trace of any of the marks of the crucifixion or the tomb.

But supposing I wake up one day and I have none of those lacks or limitations or fits of blues or carnal desires, what have I got to pray about? I am already in the consciousness that is free of material bondage. Isn’t it in The Thunder of Silence that the purpose of all of this is to give us our freedom? Freedom from what? Freedom from bondage. Bondage to what? Any kind of bondage: bondage to working for a living; bondage … the bondage of marriage. Is marriage a bondage? In the human sense it is, but if you’re delivered from the bondage of marriage, it doesn’t mean that you won’t be married, it means you’ll have a marriage without a bondage.

It says in there that the function is to deliver us—to give us freedom from organization. Does that mean that we shouldn’t be members of an organization? Of course it doesn’t. What is more wonderful than being together in an organization? Here we are in one, right here. I don’t see anything wrong about this and I’m sure you don’t or you wouldn’t be here. But is there any bondage in this organization? No, because you don’t owe any man anything but to love one another. Nobody has a string on you when you walk out of this door; you don’t owe anyone anything; you’re not a member of anything; you’re not tied to anything. In other words, in our organization together, in our association, in our marriage, if you want to call this a spiritual marriage, a spiritual bond that exists between us, there are no obligations, except to love one another, except to do unto each other as we would be done by. And in this organization, there is freedom from bondage. But that doesn’t mean that we shouldn’t be a part of an organization; it means that we shouldn’t be in bondage to an organization. So it is.

Nowhere, at least I believe nowhere in the writings, is there any intent to convey the idea that we should break up churches or break up organizations or break up marriage or break up nations. Nowhere, because I don’t believe in breaking up. I believe in a united oneness in which the relationship is love. But I do not believe that there should be a bondage to it, and there is, where there is a human tie. It is only as we come into a spiritual relationship that we can be one with each other without bondage

Reincarnation we’ve just touched on.

As long as there is a trace of the human in us, it must manifest itself. Regardless of how high you may go in spiritual consciousness, be assured of this: any trace of humanness that’s left in you will manifest itself on the outer plane, in either good or evil. And it can be good one day and evil the other, because humanhood is made up of good and evil. And, as long as we are tabernacling in what seems to be the flesh you can be assured of this: that some phase of mortality is going to be apparent in us, or what we call clay feet.

Q:  The conviction of only one power seems relatively easy for others, but I have a great difficulty for myself.

A:  And I may add, that that’s true of me too, so you have company. The realization or conviction of one power isn’t something that is attained quickly, nor is it attained absolutely while we still have the sense of flesh. In other words, had the Master risen to a complete realization of one power, the sword and the nails would have had no effect on his body. But they did, they did. His bones were broken, his body bled, he was laid away in a tomb. And that is because to that extent the universal belief in two powers was functioning. True, with an opportunity to be alone, to be quiet, to rise higher, he could surmount that and finally show forth a body absolutely pure and clean without a trace of any of the marks of the crucifixion or the tomb. But remember that that required of him this period in the tomb, this period hidden away within himself in which to work out that demonstration.

We start with a principle of one power and we work with it. And that leads us to this subject of the application of the principles, in our daily affairs until we attain the state of consciousness, in which no application is necessary. Let us assume now that we understand the principles of The Infinite Way, we have them in our head. But we have not yet attained the consciousness of them; we have not yet attained the demonstration of that mind that was also in Christ Jesus. But we are embarked on a spiritual path for the purpose of attaining it, and we have these principles with which to work.

Now, even as a young student we have in our family a child, we’ll say who is not well or perhaps our dog or cat or bird. Because we have to start with where we are, and we now want to prove these principles, we now want to put them into action, we want to attain that mind that was in Christ Jesus. And here we are faced with a condition of illness in our home: it’s a bird, it’s a dog, it’s a cat, or probably a child. And now we have to go to work. How do I handle this? How do I treat this? How do I pray about this? What is the truth about this?

Now remembering that we know the letter of truth; we know the principles; we start out with this: God is infinite being; God is individual being. God, Spirit, constitutes the being of this individual; God is the only reality unto it. In fact, since God is Spirit only spiritual law can operate and function in the consciousness of this individual, and as the consciousness of this individual. Ah, here we remember God is life, but God is infinite, so there is only one life. Then God is the life of this individual, but God is spirit, therefore the life of this individual is spiritual. If it’s spiritual, it’s eternal; if it’s eternal, nothing can end it; if nothing can end it, there can be no such thing then as disease or age or breakage or accident to affect the life which is God, which is the life of individual being.

You see if you’re not careful, you will have God as life and God as eternal life, and you leave the poor cat, dog, or child over here. But you can’t do that if you are treating or praying; you have to realize God is eternal; God is infinite; God is spirit; but God is the life and the spirit and the law of this individual. You have to bring them together into oneness. There is no God and a child; there is no God and an animal; there is no God and a flower. God constitutes all there is: all life, all being. And God is spirit; therefore all life is spiritual, immortal, eternal, harmonious. Ah, you see what we’re doing; we’re bringing the infinite spiritual nature of God into focus as the infinite spiritual nature of this individual being. We’re not content with twoness; we must have oneness. We can’t have God and man; we can’t even have God and a dog. We have to have God as individual you and me; God appearing as individual being; God life as the life of all being.

Now, when you have that, and when you are sure that there is only one law operating, one life operating, one being, one presence operating, a question pops into your head, and it’s a very disturbing one. What about this terrible appearance? And that’s a poser. How can God be all? How can God be the life of individual being, and somebody be dying or sick or old or poor? How can this be? And then you go back again to seek what are the principles in this teaching on that subject. And you find this: God isn’t in the human scene. God has nothing to do with a mortal man or a mortal cat or a mortal dog. God has only to do with His own spiritual, incorporeal image and likeness. Then what about this sick child, dog, cat, bird? They don’t exist. That is a state of hypnotism; that is a state of hypnotism that would cause you to see, hear, taste, touch, or smell that which God never created, and that which has no existence. And its only seeming existence is as a mortal creation, a picture in mind, a picture in thought.

Now when you come face-to-face with this, it almost seems like you’re wiping out the individual. You’re not; you’re wiping out the appearance. You’re wiping out the false image. You’re wiping out the mortal creation, the mental creation which is composed of both good and evil. And when you’ve done that, you’re rising up to Son of God. And all of a sudden when you look out, you’ll see harmony where the discord was. How? Not by bringing God to a human being or to an animal. Ah no. By realizing that God constitutes the reality of the individual in any form, and that every appearance—every appearance—everything the eye sees, hears, tastes, touches, or smells, everything the five physical senses are aware of, is only represented in your thought as a mesmeric picture, as if you had been hypnotized into seeing this, by a hypnotizer. And actually that’s what’s happened, only the hypnotizer isn’t an individual it is a universal belief in two powers; that which caused the expulsion of Adam and Eve from the Garden of Eden, a universal belief. They ate of the fruit of the tree of the knowledge of good and evil. In other words, they made themselves aware, or they became aware of two powers.

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