Isaiah said, “Is there any other God but me? I know not any.” That I at the center of your being, and it is in our meditation that we commune with that I at the center of our being. You may call it the Father within me. We may call it as Paul did the Christ. “I can do all things through Christ, which strengtheneth me. I live; yet not I. Christ liveth my life.” We can give It any of those names, but we must remember that It is the presence of God within us that lives our life once we know I in the midst of thee is mighty. The whole name for God, the name that the Hebrews were not permitted to speak, only the high priest could ever utter that name. All the others had to know God by the name “Jehovah,” but the high priest could know the real name, which was I. I am. And, nobody else. That word was too sacred to be voiced by anybody else. And so it is today that we hold sacredly and secretly within ourselves the great truth that the I at the center of my being is God. That wherever I go, It goes with me. As a matter of fact, It goes before me to make the crooked places straight.
Now, mark this well. It is the reason you can’t demonstrate supply, because I is your supply. I am the bread, and the wine, and the water. I am that I within your being. That’s why you can’t, there’s no use of drinking alcohol, because I am the wine. You have It all within you. I am the wine. There’s no use seeking life eternal anywhere, because I am the water that springs up in the life eternal within you. I am the bread of life. There’s no use praying to be resurrected. I am the resurrection. That I at the center of your being is the multiplier of loaves and fishes. That I at the center of your being is the presence and power of God’s grace given to you in the beginning. You’re never further from God’s grace than you are from your own eyes. That’s why you don’t have to earn God’s grace. You don’t have to deserve it, and you don’t have to wait for it. God’s grace isn’t something you wait for. God’s grace is something you recognize as having been planted in you since the beginning of time. All you have to know is the nature of God, and your life is saved. Your life is maintained and sustained. Your life is eternal. Your life is immortal. Your life is clothed, and fed, and housed, protected. All you have to do is know God whom to know aright is life eternal. Nobody knows God aright until they know God as I.
When you know God as I, you know the one word that is neither objective to you nor subjective. You know the word that is not external to you, nor internal within you but is you, constitutes you, forms you, maintains you, and sustains you. To know God aright is to know that I in the midst of you am mighty. I in the midst of you am God closer to you than breathing, nearer than hands and feet. I in the midst of you am God. I will never leave thee nor forsake thee. I will be with thee unto the end of the world, and as you realize that with reverence, with deep reverence, in sacredness and in secrecy, that which you hold sacred within yourself will be shouted from the housetops in the form of spiritual demonstration. And, all men will be led to you, for you will be the light of the world. No one can ever be the light of the world or even a tiny speck of light until they know that God is in the midst of them; and God isn’t the heart, or the liver, or the lungs. God isn’t the third eye. And, God isn’t the solar plexus. God is I, and I is God. And, It can’t be localized in either time, or space, or place.
So, don’t try to locate God. You never will. Don’t try to visualize God. You can’t. Don’t even try to give God a name; although for our purposes in teaching we may think of God as divine Mind, or infinite Consciousness, or the infinite Invisible, the supreme Being, deity. But actually, none of those is God. Only I is God. The others are just different names that we give to the I. Just like I am I. But then, if you were describing me, you could say, “teacher;” but my brother would say, “brother;” and my father would say, “son;” and my child would say, “father.” But, you see, those are just names given to I, me. And so it is with you. God is I. I is God. But, if you want, you can call God “Father,” or you can call God “the Son,” or you can call God “love.” Give It any name you like, but what you’re talking about all of the time is I in the midst of you.
Now remember this. Whenever you are tempted to seek health, or supply, or companionship, or home, resist it and declare within yourself, “I am these. I am in these. I am these.” There’s no future tense to that. There’s no past tense to that. There is just the present tense I am. I am the bread of life. I am the water. I am the wine. I am the resurrection. I am life eternal. Don’t seek these. You can’t add these to you. Already the I in the midst of you is these very things.
Now, you see, this came in just this way in Melbourne, and then back home, and over to Chicago. And, sitting just like this talking to the class, something was coming through and declaring Itself; and right while that was happening, the voice spoke to me and said, “Fifth Chapter of Matthew, bottom of the page.” And, I looked around, and I said, “Nope, it’s no use. I know what that is. It’s the Sermon on the Mount, and I don’t understand it.” And then, the voice repeated it again, and this time I said, “Well, all right. Now you must mean it.” And so, I opened it to the Fifth Chapter of Matthew, the bottom of the page, and right out of that book sprang the secret of the Sermon on the Mount; and that’s what you’ve been having here this week—the secret of the Sermon on the Mount, the two degrees or two facets of life, which it presents. “Ye have heard that it hath been said of old,” and then you know now what was said of old, the type of life that humans live. And then comes, “But I say unto you.” God says unto you, and then you find what the spiritual way of life is, and you, as disciples of Christ, are supposed to live according to the standard of what He says, “I say unto you.”
You must read the Sermon on the Mount, and you must watch every passage where He says, “But I say unto you,” and then try to the best of your ability to emulate that example and live that particular life; because the other life is just the life of Hebrews, and Christians, and Muslims, and everybody else on earth who is living what they call “the practical life, the modern life.” But, you who want to be “old-fashioned,” and follow the Master, and be worthy of the name of disciple of Christ, you have to learn to live the life described in those passages, “I say unto you, resist not evil.” And, you have to put that into practice. “I say unto you, pray for your enemies. Forgive seventy times seven. Pray for those that despitefully use you and persecute you.” Pray, pray, pray. Forgive, forgive, forgive. And, all the rest of those passages that begin, “But I say unto you,” those are the ones that are meant for the disciples of the Christ.