.. -*- encoding: utf-8 -*-

.. meta::
   :PG.Id: 36996
   :PG.Title: Mystic Immanence
   :PG.Released: 2015-01-24
   :PG.Rights: Public Domain
   :PG.Producer: Al Haines
   :DC.Creator: Basil Wilberforce
   :DC.Title: Mystic Immanence
              The Indwelling Spirit
   :DC.Language: en
   :DC.Created: 1914
   :coverpage: images/img-cover.jpg

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MYSTIC IMMANENCE
================

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      MYSTIC IMMANENCE

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      THE INDWELLING SPIRIT

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      BY THE VENERABLE BASIL WILBERFORCE, D.D.

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      LONDON : ELLIOT STOCK
      7, PATERNOSTER ROW, E.C.
      1914  

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   WORKS BY ARCHDEACON WILBERFORCE

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SPIRITUAL CONSCIOUSNESS, 3s. net.

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STEPS IN SPIRITUAL GROWTH. 3s. net.

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THE SECRET OF THE QUIET MIND. 3s. net.

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THE POWER THAT WORKETH IN US.
With Portrait of the Author. 3s. net.

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POWER WITH GOD. 3s. net.

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THE HOPE THAT IS IN ME. 5s.

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SERMONS PREACHED IN WESTMINSTER
ABBEY. First Series. 5s.

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SERMONS PREACHED IN WESTMINSTER
ABBEY. Second Series. 5s.

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SANCTIFICATION BY THE TRUTH. 5s.

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NEW (?) THEOLOGY. THOUGHTS ON THE
UNIVERSALITY AND CONTINUITY OF THE
DOCTRINE OF THE IMMANENCE OF GOD. 5s.

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THERE IS NO DEATH, 1s. 6d. net; bound
in White Parchment, 2s. 6d. net.

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MYSTIC IMMANENCE. THE INDWELLING
SPIRIT, 1s. 6d. net; bound in White
Parchment, 2s. 6d. net.

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THE HOPE OF GLORY, 1s. net.

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LIGHT ON THE PROBLEMS OP LIFE. 2s. net.

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THE AWAKENING, 1s. net.

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   ELLIOT STOCK, 7, PATERNOSTER Row, E.C.

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   *All rights reserved*

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.. _`FOREWORD`:

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   FOREWORD

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   [Transcriber's Note: Foreword missing from source book]

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   CONTENTS

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`FOREWORD`_ (missing from source book)
`INFINITE IMMANENT MIND`_
`SPIRIT, SOUL, BODY`_
`"OUT OF THE EVERYWHERE INTO HERE"`_
`LAST WORDS`_

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.. _`Infinite Immanent Mind`:

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   MYSTIC IMMANENCE

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   Infinite Immanent Mind

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"Whose is this image and superscription?"—ST. MATT. xxii. 20.

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The question, "Whose is this image and
superscription?" is suggestive, first, of the
deeper meaning of a harvest festival, and that
is the recognition in public worship that the
material universe is the visible thought of God.
What is the principle by which everything
came into being?  Physical science has now
reduced all material things to a primary ether,
universally distributed, whose innumerable
particles are in absolute equilibrium.[#]  The
initial movement, then, which began to
concentrate material substances out of the ether
could not have originated with the particles
themselves, and we are logically compelled to
acknowledge the presence of a Creative
Intelligence exercising volition.  That Creative
Intelligence exercising volition, that Parent
Mind, has impressed His image and
superscription upon all that is—upon the life and
beauty of the animal world, upon the marvels
of the vegetable world, the prolific fruits of
the earth, the gorgeous flowers with which
church and altar are decorated to-day.  Whose
is their image and superscription?  Whom do
they manifest?  Whence come their life and
their beauty?  To understand the deeper
meaning of a church decorated with fruits and
flowers we must have risen to some conception
of the Invisible Intelligence that is realizing
itself in concrete phenomena.  Everything in
the physical world is what it is by reason of a
spirit-organism or mind-form which relates it
to the Universal Mind, and the Universal
Mind is that Divine activity which St. John
calls the Word, the Logos, the Originator
in creative activity.  "Through every
grass-blade," says Carlyle, "the glory of the present
God still beams."  It does, and therefore a
harvest festival suggests, not only the obvious
duty of profound thanksgiving to a bounteous
Father—that goes without saying—but also
a reverent mental recognition of the intense
nearness of God, that "Earth's crammed with
Heaven and every common bush afire with God."

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[#] *Cf.* Troward's Edinburgh Lectures.

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So the first thought of to-day is that the
world is ruled by Mind and not by Matter,
that "there is a soul in all things, and that
soul is God," that in the true philosophy of
Creation every atom, every germ, has within
it a principle, a life, a purpose, a degree of
consciousness appropriate to its position in the
scheme of things.  That consciousness, that
mind, differs in magnitude in its different
manifestations; higher in the insect than in
the vegetable, higher in the animal than in
the insect, and occasionally there is evidenced
in the animal a shrewdness which implies
observation and close reasoning.  For example,
recently I was at Christchurch, in Hampshire,
and was conducted by Mr. Hart over his
unique museum of birds, representing the
life-work of an expert and enthusiast.  He told
me many most interesting things, and amongst
them the following:

It is well known that the cuckoo makes no
nest of its own, but places its eggs in the nest
of one of the smaller birds.  Now, in order to
deceive the bird amongst whose eggs the
cuckoo intends to place its own egg, the
cuckoo causes the egg it is about to lay to
assume the colour and markings of the eggs
of the small bird who is to be the
foster-mother.  Mr. Hart showed me over forty
cuckoos' eggs, each one coloured to imitate
the natural egg of the bird whose nest the
cuckoo had commandeered.  This had been
done with extraordinary accuracy, from the
bright blue of the hedge-sparrow's egg to the
dull olive of the nightingale's egg, and even
the peculiar markings, like notes of music, of
the yellow-hammer's egg, had been imitated.

Consider the extraordinary mental power
implied.  The cuckoo has first to decide which
nest she will lay under contribution.  She has
then to study the colouring of the eggs in that
nest; then, with some amazing exercise of the
creative power of thought, she has to cause
her unlaid egg to assume that colour.  She
then lays it on the ground, and, carrying it in
her beak, carefully places it amongst the eggs
of the little foster-mother.  What an intense,
ever-present reality is the Infinite Mind!
What a glorious thought it is that the Eternal
Purpose is everywhere!  When the heart
grows faint and the hands weary, how
sustaining it is to know that there is no chance, no
mere machinery—everywhere purpose,
intelligence, evolution, love!

Now, obviously the operation of the
Originating Mind in all that is differs in quality of
self-realization in proportion to the receptive
capacity of the matter in which it is immanent.
It is not sufficient for us intellectually to
affirm the immanence of God in a blade of
grass, but it is for us to carry the thought
higher, and not to rest until we have realized
that Divine immanence is in a far more intense
degree in ourselves.  Man is the crown of
Creation, and when our Lord took that coin
in His hand and asked the question, "Whose
is this image and superscription?"  He was
stimulating thinkers to consider man's unique
place in the cosmic order, and man's true
relation to the Universal Originating Spirit; and
when a man has really found that, he is well
on his way to the region of understanding and
realization.

These Pharisees were no obscurantists.  Some
of them were Essenes, some Therapeuts, some
Mystics; and when the Lord asked "Whose
is this image?" their minds would automatically
have reverted to the profound declaration
of human origins in the Book of Genesis:
"So God created man in His own image, in
the image of God created He him."  They
would have realized that the question was
a suggestion for a thought-excursion.  It was.
It was a hint at the transcendent truth of the
elemental inseverability of God and man.  It
was an appeal to a Divine fact in man; it was
a reiteration of His dogma, "The kingdom of
Heaven is within you"; it was a reaffirmation
of the truth that nothing can ever really
change the central current of man's purpose,
and regenerate man's nature, but the clear
recognition of his dignity, his responsibility,
his potentiality, as a vehicle for the
manifestation of God.  If they had brought to Jesus
some utterly degraded specimen of the human
race, as they brought Him that silver
didrachma, and asked Him the question,
"'Whose is the image and superscription'
on this man?" (and they virtually did this
when they brought Him the woman taken in
adultery) there could have been but one reply—"In
the image of God created He him";
and that which God has once impressed with
His image, though that image may be defaced
and overlaid, is His for ever, and the impress
can never be obliterated.

You remember Tennyson's words:

   |  "For good ye are and bad, and like to coins,
   |  Some true, some light, but every one of you
   |  Stamped with the image of the King."

"Stamped with the image of the King."  The
thought touches human life at many points,
theological, personal, practical.  The
theological lesson from the human coin stamped
with the Divine image is one of the utmost
importance as a stimulus to spiritual growth.
It is the transcendent twin-truth of the Eternal
humanity in God, and the Eternal Divinity in
man; that inasmuch as all that is must have
pre-existed, as a first principle, in the mind of
the Infinite Originator, and as the highest of
all that is, so far as we at present know, is
man, the archetypal original of man must be
in the hidden nature of the Infinite Mind;
and therefore man, however buried and stifled
for educative purposes in the corruptible body,
is in his inmost ego indestructible, and
inseverably linked to the Father of Spirits.  God
needs man as a vehicle for Self-Manifestation.
"The heavens declare the glory of God, and
the firmament sheweth His handiwork"; but
only man—mental, moral, volitional
man—can declare the nature of God and manifest
the qualities of God.  As God's power is
revealed in the wheeling planet, God's nature
is revealed in the thinking man.  Man is
therefore the special sphere of the
self-manifestation of the Originating Mind.  We humans
are personal spirits who have proceeded from
God into matter, and "the image and
superscription" of the Creative Sovereign Power,
whence we came, remains for ever indelibly
impressed upon our inmost *ego*, and must
work in us, and will work in us, until at last
it unites our conscious mind fully with God.
Inasmuch as humanity is the chosen vehicle
of the self-expression of the moral qualities of
the Originating Spirit, humanity will, through
much initial imperfection and through many
changes, evolve upwards and onwards, until at
last it shall be complete in Him, and the
preordained purpose of the Originating Spirit be
completely fulfilled.  He who believes this
must be, theologically, a universalist.

There follows the personal lesson.  The
moral evolution of humanity is not automatic,
it is not generic, it is not impersonal.  It is
individual, in accord with the personal equation
of each one.  Though it is a necessary
philosophic truth that our true *ego*, our imperishable
centre, is in the universal, and not in the
imprisonment of what we now call personality,
still we shall never lose our individuality, we
shall always know that "I am I and no one
else."  "With God," said De Tocqueville,
"each one counts for one," and each one must
work out his own salvation.  You and I will
not drift onwards in a vague, impersonal stream
called "the race."  Each one of us is a
responsible life-centre in which God has expressed
Himself, and we have to become moral beings,
and a moral being is not machine-made—he
must be grown; he is the product of evolution,
and for the purpose of evolution he must
emerge triumphant from resistance, as every
flower, every grape, every grain of corn in
this church has emerged triumphant.  In other
words, he must be exposed to what, with our
present imperfect knowledge, we call evil.  It
is just here that the analogy of the coin comes
in.  Man is a composite being—he possesses
an inferior animal nature, a lower region of
appetite, perception, imagination, and
tendency; in other words, to carry on the analogy
used by our Lord, there is a reverse side to
every human coin.  Don't overpress the
analogy, but note that to every current coin
there is a reverse side, and when you are
looking at that side you cannot see the King's
image.  Generally on the reverse side there is
some device representing a myth, or tradition,
or national characteristic.  For example, on
the reverse side of this denarius, or silver
didrachma, that they brought to our Lord,
was a representation of Mercury with the
Caduceus.  Hold in your hand an English
sovereign.  Think of our Lord's analogy.  Let
the mind wander back into the distant past,
and consider the ages during which that
sovereign has been in the making: the
precipitation of the chemical constituents of gold
in prehistoric times, when the planet was
emerging from the fiery womb that bore it;
the forcing of the metal into the cells of the
quartz under the incalculable pressure of the
contracting, cooling world; the ages upon
ages of concealment in the depths of the
earth; the discovery of the metal, and all that
was implied; the toil of the miners, the
smelting, the refining, the alloying; and, at last,
the stamping with the image and superscription
of the reigning sovereign.  And once
stamped in the Mint it is an essential item in
the economy of a great empire.  It is legal
tender—no man may refuse it in payment;
at his peril does any man clip it or take from
its weight.  The image and superscription of
the reigning sovereign gives it its dignity, its
sphere of usefulness, even its name.  Now
turn it over; you can no longer see the image
of the King.  What is this on the reverse
side?  Another device, an heraldic design,
symbolical of the traditions and myths of
the nation; a transition from the real to the
illusory, a representation of St. George
fighting the dragon.  "Whose is this image and
superscription?"  Whose handiwork is this?
Examine closely the reverse side of a sovereign.
Close to the date you will see some minute
capital letters.  They are the initials of the
talented chief engraver to the Mint in the
reign of George III., the designer of both
sides of the coin which Ruskin said was the
most beautiful coin in Europe, the English
sovereign.  Who is the engraver who has
stamped the reverse of every human coin
with the mythical designs of our human
imagination, the pleasing illusions of our
natural self-life, the device of our outer and
common humanity, the conditions of our
flesh-and-blood existence?  Do you really believe
that this was done by some powerful enemy
of the Most High?  The mythical, demonized
objectification of what we call evil is greatly
in the way of clear thought.  St. Paul is
careful to point out, in Romans viii., that there is
only one Originator, and He can never be
taken by surprise.  Paul says man was "made
subject to vanity, not willingly, but by God."  The
same omnipotent hand that stamped the
King's image stamped also the reverse of the
coin.  The device on the reverse side of the
human coin is the device of human heredity,
the qualities of temperament, the
race-memories which belong to the region of animal
life-power.  We have had "fathers of our
flesh," the Apostle reminds us.  They have
transmitted to us, by human generations,
tendencies appertaining to corporeal life.  There
is nothing to deprecate in these tendencies in
themselves; they are all within the majestic
lines of nature.  Obviously, if we concentrate
all our attention on the reverse side of the
coin, if we persist in imagining that our animal
nature is our real self, we forget that the
King's image is on the other side.  We can
only see one side at a time, and while we
gaze at the reverse side, and the other side is
hidden, doubt, depression, pessimism, sense of
separateness from God, are the inevitable result.

What is the moral of the analogy?  It is
this: Do not always harp upon the worst side
of yourself.  We are bound to become what
we see ourselves ideally to be.  The higher
your ideal of yourself, the more rapid your
spiritual growth; see yourself ideally as Divine,
and you will become it.  Remember, you
cannot see both sides of the coin of yourself
at once.  When you are discouraged by the
prominence of the animal nature; when you
are prone to give way to appetite or temper,
or despondency, or self-detestation, instantly
force yourself to turn over, as it were, the
coin of yourself; "reckon yourself," as Paul
says, "alive to God"; forcibly detach your
attention from the reverse side; think
intensely into the other side.  Say, "I am
spirit, I am the Lord's; His image is stamped
on me, His life is in me.  His eternal purpose
is my perfection, my true ego is His Divine
Life; I am a personal spirit, thought-begotten
by the Father-Spirit in His own image and
likeness, made subject to the vanity of human
birth, that through the bondage of corruption
I may attain to the conscious liberty of the
glory of Sonship.  This body is not I, not the
real I."  The thought, when persisted in,
becomes creative; it restores the equilibrium; it
helps the at-one-ment of the two sides of the
coin, the human and the Divine, making, as
the Apostle says, "of the twain one new man."

The same rule applies as to our judgments
of others.  Remember, we cannot see both
sides of the human coin at once, and therefore
our judgments are literally one-sided.  This
they are in both directions.  The people we
admire are not deserving of all the worship we
give them; the people we dislike are not as
black as we paint them.  Some people live
with only the reverse side visible, but always
there is the other side of the coin.  I have
never honestly tried mentally to turn over
a human coin of this description without
finding the King's image often defaced and covered
with accretions, but always there.  If asked
of the most degraded, "Whose is this image?"
I should not hesitate in my reply: "The
qualities, potentialities, of Spirit are here
though hidden."  The conclusion is, Never
despair of anyone, and never despise thy brother
man; always believe the best of other people;
be sure that the name of the Eternal Father
is impressed on their true *ego*.  That Divine
name is ineradicable.  In the end it will save
the worst, though, it may be, "yet so as by fire."

The practical lesson scarcely needs
enforcement.  "Whose is this image and
superscription?" asks the Head of humanity of the
human items that make up the race.  A
recognition of the fact that the real *ego* in
every man is Divine would be the golden key
which would unlock the most puzzling of the
social problems of the age.  The prominent
evils which degrade humanity would pass
away before it, and in private life love would
reign instead of harsh criticism.  If the
answer were clearly and intelligently given
to the question, "Whose is this image and
superscription?" and it were recognized that
humanity is God-souled, and that the Originating
Spirit is the self-evolving image in all,
it would not only mitigate our personal
judgments of others, but it would break down
the prejudices which now divide us.  The
regenerating transforming mission of love
would knit souls together, there would be no
"Eastern question," for, in God, there are no
Greeks, Turks, Bulgarians, Russians,
Austrians, there are only men.

The universality of the Divine impress, the
certainty that every individual life-centre is
a manifestation of God, should convince us
that "one is our Father and all we are
brethren."  To know that humanity is God's
child, though it has a side weighted with
crime, brutality, and degradation, should
stimulate us, first, always to see the best side in
people we dislike, and, secondly, to associate
ourselves with all ameliorating work for
humanity in a vast Empire city like London.
The human coins are sometimes for a while
lost, and it is our duty to find them.  Our
Lord once drew a vivid picture of a search for
a lost coin.  He implied that it was the
Church's fault (for the woman in that parable
is the Church) that the coin was lost.  He
suggested that we should light a candle and
stir up the dust from the unswept floor of our
distorted social conditions, and actively, eagerly
search for His God-stamped human coins till
we found them.  To keep others and to make
others happy is the road to personal happiness,
that is implied in the conclusion of that
allegory of the lost coin.  The successful
searcher is represented as calling upon friends
and neighbours to rejoice with her, for she has
found the coin which was lost.  To manifest
love and help to make others happy is the
highest credential for the future life beyond,
for "Heaven is not Heaven to one alone.  Save
thou one soul, and thou mayest save thine own."





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.. _`Spirit, Soul, Body`:

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   Spirit, Soul, Body.

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"A man's heart deviseth his way, but the Lord directeth
his steps."—PROV. xvi. 9.

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A profound philosophy underlies that
inspired maxim.  Man is a threefold
being, composed of spirit, soul, and body, and
this proverb indicates the true relation which
should exist between these three functioning
centres in each individual man.  Soul is the
region of the intellect, where a man does his
conscious thinking.  Soul "deviseth man's
way" and plans details.  Spirit, the innermost
being, the immortal *ego*, Infinite Mind
differentiated into an individual life-centre,
when not grieved, controls soul, and of this
control soul is sometimes conscious, but more
often not conscious.  Body, the external part
of man's being, the association of organs
whereby the spirit comes into contact with
the physical universe, ought to obey soul,
controlled by spirit, and then all is well.  That
is the ideal relation between the three
functioning centres in individual man.  Spirit is the
seat of our God-consciousness.  Soul is the
seat of our self-consciousness.  Body is the
seat of our sense-consciousness.  In the spirit
God dwells; in the soul self dwells; in the
body sense dwells.  The at-one-ment is the
realized equipoise of these functioning factors
in the complex mechanism of the individual
man.  The body, with its senses, subject to
the soul with its conscious mind.  The soul,
with its conscious mind, subject to the spirit
which is Divine.  And when a man knows
this inter-relation, and gives spirit the
pre-eminence, he does not sin.  Disharmony, or,
as we call it, sin, when it is mental, is the
assertion of self, seeking its life and its
happiness through human intelligence only.  Sin,
when it is bodily, is the assertion of animal
appetite, seeking its life and its happiness
through the senses only.  Harmony lies in
the soul-self, of which the conscious mind is
the functioning power, seeking its life and
its happiness in obedience to spirit, thinking
itself into conscious oneness with spirit, the
inmost shrine of our complex nature.  Then,
as Soul will be no longer functioning from the
plane of material conditions, Body obeys Soul,
and thus, though a man's conscious mind
"deviseth his way," Spirit "directeth his steps."

There is a restful universalism in this
analysis, because spirit is the true man.  Spirit
is "the kingdom of heaven within."  Spirit
is "the Father within you."  The one ever-lasting
impossibility to man is to sever himself
from immanent spirit.  A man's soul may
have so wrongly "devised his way" as to be
derelict; the nightmare of life may have been
so heavy that a man has not recognized that
the keys of the Kingdom of Heaven within him
are committed to him.  He may not yet have
awakened to the truth that God's intensity
dwells within him; he may even plunge into
animalism; he may pass out of this life still
in his dream, but, though he knows it not,
whatever his mind may devise, the Lord,
Immanent Spirit, will still "direct his steps"
to the ultimate issue.  Into whatever
educative school a human being may pass.  Spirit
goes with him.  "If I go down into Hades,
Thou art there; if I take the wings of the
morning and fly to the uttermost parts of the
sea, even there shall Thy right hand lead me."  And
where Spirit is, there is Love—tireless,
patient, remedial, effective, and "at last, far
off, at last," every wandering derelict human
being will "arise and go to its Father."  I
know that you cannot make another person
see what you see yourself, but I long to
encourage all to believe it, to test it, to live it,
to proclaim it.  Some think I err by ceaselessly
reiterating the same truth.  I cannot
help it; it is the ideal I am striving to attain
myself.  I must give it to others.  As Whittier said:

   |  "If there be some weaker one,
   |  Give me strength to help him on.
   |  If a blinder soul there be,
   |  Let me guide him nearer Thee."
   |

I desire to encourage all to aim at conscious
identification with Spirit, and to bear witness
by the peace it brings into their lives.

   |  "That to believe these things are so,
   |  This firm faith never to forego,
   |  Despite of all which seems at strife
   |  With blessing, all with curses rife,
   |  That this is blessing, this is life."
   |

The Collect, Epistle, and Gospel for the
eighth Sunday after Trinity help the
attainment of this mental attitude.  The Epistle
touches upon a question of importance to
those who are learning the glorious truth of
the Immanence of God.  Do not let
concentration upon your oneness with Infinite
Spirit Immanent hinder your consciousness
of Infinite Spirit Transcendent—that is,
external to you.  The Lord Jesus, knowing that
the human mind can only cognize in terms
of human experience, gave us the name
"Father" to help us mentally to personify
Infinite Spirit Transcendent—that is, external
to us.  The Lord Jesus was intensely
conscious of the Immanence of God, He called
it "the Father in Him," but He also prayed
definitely to the Father outside Him.
St. Paul suggests that when we pray to
undifferentiated Spirit, who is God outside us,
we should use the familar [Transcriber's note: familiar?]
affectionate title
"Abba."  The Lord Jesus is only recorded
to have used this title once, at the moment
of His deepest agony, and it is in suffering,
physical or mental, that you most want it.
It is a declaration of your estimate of God,
and therefore important, because the ability
of Divine Love to help and soothe you is
conditioned by your appreciation of Him and
your mental attitude of receptivity towards
Himself.  So in those times of deepest
darkness, when He seems most absent, it is well
to address Him by the tenderest name, and
say, Abba, Father.  "Abba, Father, if it be
possible, let this cup pass from Me."

Let us consider the Collect.  How it redeems
our Liturgy from its leaven of Augustinianism!
How it silences the obscurantists who accuse
believers in universal restitution of going
beyond the Church's teaching!  Is this collect
an authoritative formula of the Church, or is it
not?  "O God, whose never-failing Providence
ordereth all things both in Heaven and on
earth."  In other words, a man's conscious
mind may wrongly "devise his way," but "the
Lord will direct his steps."  Saturate your
mind with that thought.  Speak to the
universal Spirit outside you and individualize
Him.  Say, "Abba, Father, whose
never-failing providence ordereth all things both in
Heaven and on earth, though my heart may
be 'devising my way' wrongly and tortuously,
I know Thou wilt 'direct my steps' into Thy
purpose."  In that attitude of mind you know
that God will be in whatever happens to you.
This gives you a great freedom in worshipping
Infinite Spirit.  You feel yourself emancipated
from all traditional conceptions, and you feel
in yourself the aspiration of Faber when he wrote:

   |  "Oh, for freedom, for freedom in worshipping God,
   |  For the mountain-top feeling of generous souls,
   |  For the health, for the air, of the hearts deep and broad,
   |  Where grace, not in rills, but in cataracts rolls!"
   |

It is well to face the principle underlying
these words of the collect: Abba, Father,
"ordereth all things both in Heaven and on
earth."  Then, as His will is man's sanctification,
the logical conclusion is an absolute
ultimate universalism.

The absurdity of the paradox that man by
wrongly "devising his way" can ultimately
defeat the predestined purpose of Infinite
Originating Mind is self-evident.  Sophocles
and Plato taught that omnipotent purpose
governed the apparently accidental phenomena
of life, and the writer of the book of Proverbs
says plainly: "A man's heart may devise his
way," but "the Lord will direct his steps."  That
is the inspired statement of the problem.
Milton thought the problem insoluble, and
describes the fallen angels exercising their
minds on "fixed fate, free will, fore-knowledge
absolute," and being "in wandering mazes
lost," I really think it only needs common
sense.  Infinite Mind expresses Himself in
individual human life-centres that He may
realize His own qualities and have millions of
separate entities to love and, after education,
to love Him.  Is it conceivable that He would
so overdo His creative work as to produce
beings with a superior will to Himself capable
of resisting Him through the endless ages,
and putting His purpose to complete
confusion?  Is it not obvious that He would
only give them enough will to train them?
The will of man, such as it is, has its clearly-defined
sphere.  It is with his will he "deviseth
his way," and that "devising his way" is the
test of his life; but he can no more escape the
ultimate purpose of Abba, Father, than a
material substance on this planet can escape
the law of gravitation.  Obviously we have
volition, we have the power to "devise our
way."  This must be so for two reasons.
First, Originating Spirit desires to realize His
highest qualities in man.  Therefore, man
must have liberty to withhold his co-operation
or he would be only an automaton.  Mechanical
moral qualities would not be moral any
more than your watch is moral.  To receive
and to distribute the nature of the Divine
mind, not mechanism, but mental acquiescence
is necessary.  "The heavens declare the glory
of God," but they do it mechanically, not
morally.  The solar system is a perfect work
of mechanical creation, but the planet cannot
leave its appointed orbit.  Man can.  If man
obeyed God, only as a planet revolves in its
orbit, he would "declare the glory of God,"
but he would not be a man; that is, he would
not be a mental centre in which the Originating
Mind could realize Itself.  Then, again, without
being free to disobey, we could never become
moral beings.  The antagonistic pressure of
non-moral inclinations challenges our highest
self, and as we make, within our limited
sphere, correct choice between alternatives
presented, we are built up Godward or the
reverse.  But inasmuch as Infinite Spirit and
His vehicles are elementally inseverable, and
"Abba, Father, ordereth all things," though
wrong choice, and the selection of lower
standards, will occasion pain and unrest, and
delay the evolution of the Eternal purpose,
and grieve the Spirit within us.  Creative
Spirit is Omnipotent, to defeat Him is
impossible.  He will ultimately, in ways of His
own, "direct man's steps" without turning
him into an automaton.  When once you
perceive that man in his inmost nature is the
product of the Divine Mind, imaging forth an
image of Itself, you are certain that no negation
can finally frustrate the evolution of the Divine
principle which is the inmost centre in us all.
It must ultimately blend with the ocean of
uncreated life whence it came, and whither
from all Eternity it is predestined to return,
for Infinite Mind has declared of His human
children, "Ye shall be perfect."  Of course,
we must ourselves "open out the way."  In
that obligation lies the function of our Will
and our responsibility for using the Keys of
our own Kingdom of Heaven within.

As Browning expresses it so grandly in "Paracelsus":

   |  "There is an inmost centre in us all,
   |  Where truth abides in fulness; and around,
   |  Wall upon wall, the gross flesh hems it in.
   |                    ... TO KNOW
   |  Rather consists in opening out a way
   |  Whence the imprisoned splendour may escape,
   |  Than in effecting entry for a light
   |  Supposed to be without."
   |

Those who use the Keys of their Kingdom
of Heaven know, and "open out the way."  And
for those who don't know, though they
blunder terribly and suffer in the blundering,
the Immanent Spirit "directs their steps."  Do
you say this implies fatalism, submission
to impersonal destiny destructive of independence
and self-reliance?  The Gospel negatives
the suggestion, and demonstrates that this
"ordering all things" is not the despotic
overrule of an irresistible law, but the immanent
influence of an omnipotent Providence
ceaselessly suggesting to the Soul of man.  The
Lord Jesus said: "I can do nothing of Myself,
the Father in Me doeth the works."  Was
that fatalism?  No, the Lord Jesus was
consciously working out the thoughts, the ideas
of the Immanent Spirit, and the Epistle says;
"The Spirit itself beareth witness with our
spirit that we are the children of God; and if
children, then heirs, heirs of God, and joint-heirs
with Christ."  "Joint-heirs with Christ,"
that is, that the same spirit that was in
perfection in the Christ is germinally in us, and
though we may not yet be conscious of it, we
are co-partners in the same splendid inheritance.
Again, the prevalence of evil is to
some a stumbling-block.  They say God is
all, and all is God, and God is Love, resistless,
resourceful, perfect.  He "ordereth all things
both in Heaven and on earth," why, then, this
discord between the heart that "deviseth the
way" and the Lord who "directeth the steps"? why
all this misunderstanding?  Have we not
learnt the answer?  It is an interesting study
in human psychology to note how thoughtful
men will stumble over the answer.  I am
always repeating the axiom: Even God cannot
make anything except by means of the process
through which it becomes what it is.  He is
making moral beings.  He can only make
moral beings by means of the process through
which a moral being becomes what he is, and
that is, by having the opportunity of being
non-moral.  Therefore Infinite Spirit, who
can never make a mistake, is responsible for
the conditions under which what we call evil
becomes possible, because by those conditions
alone can men become moral beings, and these
conditions underlie the three functioning
centres in the complex mechanism of human beings.

That is the inner meaning of that metaphor
about gathering grapes from thorns and figs
from thistles in the Gospel.  The thorn and
the thistle, the grape and the fig, do not signify
separate types of men.  If so, the force of the
metaphor would fail, and Necessitarian
Calvinism would be established.

The thorn and the thistle are obeying God's
own law of heredity and affinity by producing
only thorns and thistles; they would violate
the law of their being if they produced grapes
and figs.  It is an allegory of our separate
selves, of that complex nature which
differentiates us from the immanence of God as
subconscious mind in the vegetable and the animal.
Each man is the soil in which the "soul-man"
and the "body-man" produce thorn and
thistle, and the "spirit-man" produces grape
and fig.  The opposing functioning centres in
the same individual strive for the mastery,
and from this very striving emerges the
perfected life of the Child of God, and that is
where the possibility of what we call evil
comes in.  Our own limited minds teach us
that God's thought-forms, imaged forth from
the womb of Infinite Mind, could never attain
Self-consciousness unless associated with
matter in some definite form.  That association
with matter involved body with its "thorn
and thistle" tendencies, which tendencies are
the training-ground of the individual, and this
training will be complete when the "spirit-man,"
through the "soul-man," controls the
"body-man," and he can say with Paul: "I keep
under my body and bring it into subjection."

As vehicles of spirit we have the capacity
of living by a definite effort and purpose the
higher life, the fruit-bearing life, and, as we
live it, we weaken and starve the thorn-bearing
life.  "We are debtors," says the Apostle, we,
who have received the Keys of our own
Kingdom of Heaven within—"we are debtors not
to live after the flesh."

No one needs the pulpit to tell them what
is the life "not after the flesh."  Every
purposeful encouragement of the Divine nature
within, every clinging to principle in time of
temptation, every masterful conquest over
bodily desires by forcing the mind away from
sense impressions into recollection of the
Divinity within, every quenching of anger by
a kind and gentle word, ministers to the
fruit-bearing life and withers the thorn.

In one word, the higher life is the
continuous conscious blending of the human mind
with the Infinite Mind.  Remember conscious
mind is part of the "soul-man," and our ability
to gain dominion over the physical body
develops as we use our will to blend our
thought-power with the Infinite Mind, for
the "spirit-man" influences the "body-man,"
through the channel of the "soul-man," which
is the seat of mind.

Begin it by suffering the indwelling Spirit
to realize itself as love.

The Master taught us that to manifest love
is to live not as an isolated unit but in terms
of the larger life of humanity.  When He was
asked, "What shall I do to inherit eternal
life?" He replied with the parable of the Good
Samaritan.  Manifest love to theological and
political opponents, and unlovable people
generally, and the thorn and thistle within
you will have a poor chance of life.

When you express love you are functioning
from Spirit.  Then "soul-man" and
"body-man" must obey.  "Soul-man" must help
for will is part of "soul-man."  Watch
yourself.  Keep the tongue from evil and the lips
that they speak no guile.  Never allow
yourself to repeat that which will prejudice your
hearer against another.  Don't repeat a scandal.
It causes an evil thought-atmosphere to
prevail; it thwarts the God within; it grieves the
Spirit more fatally than breaches of the moral law.

This, then, is the message of to-day.  Use
your will to keep your mental faculties in
conscious realization of your true relation to
Infinite Mind, as one of His vehicles, and you
will not grieve the Spirit.  Know that God is
the Spirit within you, and never forget that
He is also Abba, Father, outside you.  Abba,
Father, longs for us far more than we long for
Him.  Around us always are the everlasting
arms.  He knows our imperfections and
weaknesses of character far better than we know
those of our own children, and our Lord said:
"If ye then, being evil, know how to give good
gifts to your children, how much more shall
your Heavenly Father give good gifts to them
that ask Him?"





.. vspace:: 4

.. _`"Out of the Everywhere into Here"`:

.. class:: center large bold

   "Out of the Everywhere into Here."

.. vspace:: 2

"Of His own will He brought us forth by the Word,
wherefore receive with meekness the inborn
Word."—ST. JAMES i. 18, 21 (R.V.).

.. vspace:: 2

Though I have repeatedly spoken on
the words of the Epistle for the fourth
Sunday after Easter, I simply cannot pass
them by now.  They illuminate conspicuously
the thesis that we were "thought-forms" in
the womb of Infinite Mind before we were
"body-forms" in this terrestrial school, and
they affirm the closeness of our intimacy with
Infinite Mind and the obviousness of our life's
duty.  Grant the axiom that the power of
Infinite Mind to realize in us, and express
through us, and externalize love in the
circumstances of our life, is strictly conditioned by
our appreciation of what Infinite Mind is in
Itself, then the more familiar, the more
reverently tender, our estimate of Originating
Spirit, the more will It be able to manifest in
our lives.

St. James in the words I have quoted has
suggested to us a conception of Infinite
Creative Mind so exalted, so metaphysical,
and yet so personal, that, if by spiritual
consciousness we can grasp it, we possess the
highest possible estimate of the All-Conscious
Life-Principle whence we came.  St. James
says: "He brought us forth with the Word,"
"He willed us forth from Himself by the
Logos."  In the Greek there is, of course, no
personal pronoun, and, indeed, it is a paradox
to put the masculine personal pronoun before
this Greek word, *apekúêsen*, a word used, and
only used, for the birth of a child from its
mother; it has no other meaning.  Imagine
the motherly tenderness of this metaphor.
Can it be used by accident?  Does it not
suggest the words: "Can a woman forget her
sucking child that she should not have
compassion upon the son of her womb?"  Can
Infinite Mind forget the individual life-centre
which has come forth from its creative
thought-womb?  You say this is emotion, this is
sentiment.  Quite so; that is exactly what
is needed; our relations to Originating Mind
are too formal, too cold, too perfunctory, too
theological.

The Mother-Soul, *apekúêsen*, "brought us
forth," "bore us," body-formed us, that by
separation we might come to know our
Parentage as we could never have known it
if we had remained in the womb of Creative
Mind, just as between human child and mother
there can be no conscious cognizing intercourse
till they are separated.

I pray that I may realize how profoundly
this inspired metaphor of St. James reaches
into the deep things of God.  It proves that
the irrevocability of Divine Immanence in
man is not the product of human speculation,
but an authoritative revelation.  As the child
in the womb receives the nature of the mother,
and is born into the world bearing that nature,
part of the mother, a repetition of the mother,
so have we come into this world with a Divine
nature within us, which is our real self, our
eternal humanity.  It is true for us, when it
is not yet true to us, that we are the offspring
of the Infinite Parent-Spirit by a process more
intimate than anything implied by the word
"creation."

What a glorious confidence ought to be
inspired by this assurance!  How it ought to
alter our outlook upon life!  The nature and
perfections of God, as Omnipotent Love and
Wisdom, are germinally within us, and are
gradually advancing mankind, by an agency
ultimately irresistible, to a more and ever
more perfect condition.  Based on this
proposition of St. James, final restitution stands
upon an impregnable foundation; the terrifying
problem of evil, while it remains as an
urgent motive for action, loses its power to
perplex.  As an Infinite Motherliness is the
sole producing agent of all that is, and as all
that is must have been in the thought-womb
of Infinite Motherliness before coming into
existence, the whole mystery of the dark side
of life must be within the purpose of the
eternal order, and there can be no independent
rival to the Author of the Universe.  Again,
this amazing revelation of the Creative
Motherliness should help us in realizing the
oneness of humanity.  It should stimulate us
to generous strivings for better social
conditions and more brotherly relations between
man and man.  It ought to make impossible
the international jealousies which provoke
taunts and defiances between European nations
which ultimately issue in the misery and
wickedness of war.  Above all, it should
impress upon us the dignity, the priceless
dignity, of every individual human life, as
drawn directly from the Originating Spirit.

I desire to apply this thought.  I will take
myself.  I ask, "What am I?"  Now, don't
imagine that you honour God by calling
yourself a poor worm and a miserable sinner,
whatever you may justly feel; it is gravely
discourteous to the Supreme Source of your
being.  Say: "I am a human life, a personal
spirit, body-formed into terrestrial birth.  I
recognize that I have a double consciousness,
that two distinct planes of thought and
initiative compose my life: the one is the natural
or the animal man, the product of evolution
through the operation of the Cosmic Mind;
the other is the spiritual man, the essential
inner nature, equipped with all the
potentialities and the qualities of the Infinite Creative
Mother-Soul.  In the recognition of this
duality lies the wisdom of life; in the
reconciliation of these two planes of consciousness
lies the battle of life; and in the supremacy
of the higher plane of consciousness lies the
victory of life.  I recognize my limitations,
and I regretfully acknowledge my many defeats."

Upon what does victory depend?  It
depends upon our use of our will-power in
constraining our mental faculty to rise above
the mere sense-impressions of our lower
consciousness, and intensify upon the eternal fact
of our oneness with the Infinite Life from
which we have come forth as a child comes
from its mother's womb.  St. James puts it
perfectly clearly.  He does not perplex us
with theological casuistry or schemes of
salvation; he just bids us use our Divine heredity.
He says Infinite Mind has given birth to you
by the Logos, the Word.  Creative Motherliness
has "brought you forth (*apekúêsen*) by
the Logos," wherefore "receive with meekness
the 'Logos Emphutos,' the 'inborn Word,'
'the hereditary Divine nature,' which is able
to save your souls."  "With meekness"—that
is, with receptivity.  Mentally practise Divine
self-realization, become conscious that the
Logos, which is the mystic Christ, the image
and nature of the Mother-God, is within you,
"inborn."  Be receptive to its promptings,
acknowledge it, recognize it, realize it, appeal
to it; put away purposely what St. James
calls "all superfluity of naughtiness"—an
expression which each must interpret for himself.
Strengthen it by inhibiting wrong thoughts,
by secret communion with it, and it will
rapidly evolve, and as it grows it will
externalize in the conditions of your life, it will
become more and more a power in the affairs
of your daily duty, it will build up your
character, it will bring you into right relations
with your fellow-men, and make you kind to
others.  As it awakens the nature of the
Infinite Mother-Soul within you it will teach
you what is God's ideal of humanity—namely,
that God's true son is not one perfect man,
though one perfect Man alone realized the
ideal, but the whole multitudinous race of
men, of which race God is the Father, the
Mother, the Soul, the Glory, and the Eternity.

Now, how do I know this?  How can I be
certain of this?  How do I know that the
"Logos Emphutos," the inherited nature from
the prolific Mother-Spirit, is within me and
"able to save my soul"?  I might have arrived
at the knowledge by induction, as did Charles
Kingsley when he said that logic required him
to believe that there must have been, or will
be, an Incarnation.  I arrive at it by
Revelation; the central figure of the Christian
Revelation proves to me incontestably the fact.

This "Logos Emphutos," this inborn Word,
this hereditary witness of the close and tender
relationship between ourselves and Creative
Motherliness, this "urge" of the Creative
Mother-Soul, is a universal principle.  It is
not easy to define it; but what existence is to
being, what the spoken word is to thought,
what the lightning-flash is to electricity, that
the Logos is to the Creative Mother-Soul—its
expression, its activity, its self-utterance.  The
Logos is the quality of Originating Mind that
forms, upholds, sustains all that is.  "Without
the Logos was not anything made that was
made"; "in the Logos all things consist."  "By
the Logos," says St. Paul, "the heavens
were made."  The Logos is the one life in all,
the cosmic mind in all—in the mineral, the
crystal, the lower order of animal life, and
above all, in its highest function, it is the
dominating power in the soul of man, and in
the angels and archangels of the higher spheres
of light and life.

It has always been so.  The early Aryans,
1700 B.C., knew it; but generations of wrong
thinking have darkened human minds to their
Divine origin as possessors of the "Logos
Emphutos."  Infinite Mind, therefore, "in
the fulness of time," specialized the "Logos
Emphutos," for purposes of recognition and
observation, in one perfect life-centre.  We
call this "The" Incarnation, as if the Lord
Jesus alone were the Incarnate Son.  If so,
He would profit us little.  He could in no
sense be our model and our brother.
Incarnation is a universal Principle, of which
universal Principle the Lord Jesus is the
specialization in absolute perfection.  "The
Logos," says St. John, "was made flesh and
dwelt among us, and we beheld His glory full
of grace and truth."  That is, the universal
principle of the Divinity of humanity, as the
outbirth of the Mother God, was manifested
in Jesus of Nazareth in such full-orbed
completeness that the qualities and perfections of
the Parent God were displayed in Him, and
the full result upon human character of this
Divine Immanence, the realization of which
had before been vague and without outline,
was shown forth in Him, that men might
know what power was in them, and what the
indwelling Spirit of God was making of them.
This embodiment of the Logos, called Jesus,
did not stay long in the limitations of the
flesh, but long enough to manifest the splendid
Divine potentiality of a man in whom the
Logos rules.  The human beings that He
came to illuminate killed His body.  Plato
long ago prophesied that if a perfect man
appeared the world would crucify Him, and
Plato was right.  And the Gospel records His
farewell.  He says: "It is expedient for you
that I go away."

Now, before we consider what He meant
by that saying, just brush the dust off this
foundation-stone—the dust of accumulated
dogmatic limitations, and theological "schemes
of salvation," and all the rest.  The Christian
revelation is a complete and intelligible
philosophy, and it secures your position.  Infinite
Mind, brooding Creative Motherliness, has
expressed itself by materializing its thoughts
in the phenomena of the universe, and
body-forming its highest thought in human beings.
That man is the highest expression and
self-realization of the Creative Mother-mind, is the
guarantee that man's consciousness mirrors
the infinite Mother-mind as the dewdrops
mirror the sun.  It follows that if there were
an absolutely perfect human being, that human
being would be so God-inhabited that he would
be able to say, "I and Infinite Mind are one;
he that hath seen Me hath seen Infinite Mind."  Now
Jesus is this perfect human being.  The
Divine ideal was specialized, completely
expressed, in His individual personality.  The
Divinity of Jesus means that He was the full
embodiment of the qualities and principles of
the Creative Motherliness, the Infinite Spirit.
So in Jesus, God is no longer a vague
abstraction, because I can interpret the Universal
Mind through the specialization in Jesus:

   |      "Space and time, O Lord, that show Thee
   |        Oft in power, veiling good,
   |      Are too vast for us to know Thee
   |      As our trembling spirits would;
   |  But in Jesus, yes, in Jesus, Father, Thou art understood."

But more; in Jesus I can also understand
myself.  Infinite Mind sent Jesus to be a
complete full-orbed specimen of what I am
potentially myself.  The principles that He
embodied, the "Logos Emphutos" that became
flesh in Him, are not peculiar to Him, but
universal, so that we can claim identity with
Him.  St. John says: "As He is, so are we
in this world"; St. Paul says: "The Christ"—that
is, the "Logos Emphutos"—"is in you
the hope of glory"; and He Himself said: "I
am in the Father, and ye in Me, and I in you."

That is why He said: "It is expedient for
you that I go away."  He came to teach that
the "inborn Word" is universal; it is the
Mother-God repeating Itself in all Souls; and
if this truth were to be realized and
appreciated, it was expedient that the visible
Personality in which it was specialized should
be removed, in order that men might mentally
universalize the manifestation, and learn that
this spirit of Sonship, this Divine nature, this
distribution of the Creative Being, belongs to
all men, as the hope of their existence, the
ideal of their life, the leaven of their humanity,
the assurance of their perfection.

He did not really leave us.  He said that if
He did not go the Comforter could not come.
He is the Comforter.  He identified Himself
completely with the coming of the Holy Ghost;
He speaks of Pentecost as His second coming;
He says, "I will not leave you comfortless,"
"I will come unto you"; and St. Paul, in
2 Cor. iii. 17, in emphatic terms, declares,
"Now the Lord"—meaning the Lord Jesus
Christ—"is that Spirit."

Our Lord also said, "When He is come He
will convict the world of sin."  Do you know
something of this?  He meant that when
Divine Sonship, the inborn Word that was
specialized in Him, begins to stir in a man, to
make itself felt, there is a new principle in
him which cannot tolerate the lower nature, but
torments it.  Until the "Logos Emphutos"
is awakened there is no real consciousness of
sin.  Philo taught that where the Logos had
not stirred in a man there was no moral
responsibility; but "when He has come,"
when something has taught you that you
came out from the Mother-Soul, that you are
an expression of God, how you hate yourself
for past sin; and if from deeply ingrained
habit you are sometimes now selfish, irritable,
unkind, impure, the punishment comes quickly
in the painful sense of disturbed harmony, and
you are miserable till restored.  This is "the
Spirit of Jesus," "the Christ in you," the
"Logos Emphutos," call it the Holy Ghost if
you like, convicting you of sin.

One final thought.  This very intimate
relationship to the Mother-Soul unfolds the
limitless capacities of our being.  All the
power of the Kingdom of Heaven is at our
disposal if we will mentally claim it.  Remember,
the moral issues of life are mental.  It is
a fundamental law of conscious life that by
metaphysical telepathy we can have immediate
communion with Infinite Life.  Our minds
can focus the Divine Presence, and we may
speak to the world's Creator as intimately as
a child would prattle to its mother.  Then
consider what ought our moral life to be?
Not obedience to a conventional category of
social maxims, but an expression of the Infinite
Mind, and our daily prayer should be, "May
my conscious mind perceive that Thy life,
Thy thoughts, Thy spirit are within me, and
that Thou art seeking to realize Thyself and
manifest Thy love through me."

Again, inasmuch as the whole must include
its parts, and as we can mentally attract the
attention of the whole, we can most assuredly
attract the attention of any beloved individual
personality in the spirit world by wireless
thoughtography; not drawing them down
into these denser elements that they have left,
but lifting our spirit-self into the ethereal
element where they abide, for when we are
realizing God we are summoning them.  That
is a communion that breaks down the barrier
between two worlds, and enables us to say,
"With angels and archangels, and with all
the company of Heaven, we laud and magnify
Thy glorious name; evermore praising Thee,
and saying, Holy, holy, holy, Lord God
Almighty, Heaven and earth are full of Thy
glory; glory be to Thee, O Lord most High."





.. vspace:: 4

.. _`Last Words`:

.. class:: center large bold

   Last Words.

.. vspace:: 2

"We live, if ye stand fast in the Lord."—1 THESS. iii. 8.

.. vspace:: 2

The last Sunday of a year suggests a
moral balancing of accounts.  I will not
burden you with retrospect; what is the good?
Nor will I waste your time with anticipations—always
a futile speculation.  The only thing
that matters is the present.  How do we
stand—now, to-day?  That is important both to
pupil and to pupil-teacher.  There is
something intensely pathetic, something that
arouses an echo in my own heart, in the way
Paul interweaves the "we" and the "ye" in
that sentence.  This great prototype, "We
live if ye stand fast," of all subsequent
ministrants to souls recognizes the close
interdependence of spiritual welfare between himself
and those he had been commissioned to teach.
The truth of human solidarity, and the responsibility
of each soul to minister to its neighbour,
reaches its climax in such a relationship as that
existing between Paul and the Church in
Thessalonica.  He had laboured to kindle the
dormant capacities of their souls, while training
his own.  His life had not been easy.  Festus
said he was mad.  The magistrates at Philippi
scourged and imprisoned him.  Demas forsook
him, and his colleague Peter withstood him.
Moreover, he had constant weakness of health,
his thorn in the flesh tormented him, but the
one only thing he cared for was that souls
awakened under his ministry should not fall
back.  He speaks as if his very life hung upon
their continued perseverance in the truth he
had taught.  "We live," he says—"we live, if
ye stand fast in the Lord."  It is as if he had
said, "Ye are the very travail of my soul; life
will not be worth living to me; it will be
darkened by shadow, if ye, the souls whom I
have influenced, fall away when I am no
longer with you."  More than that he felt that
he would be measured by the result of his
work.  I imagine that all ministers must feel
the same, and, without presumption, may in
the same way suggest to their people, as one
additional motive for striving for the grace of
perseverance, the motive of contributing to
the life-joy of the human instrument through
whom they have gained some light.  The
thought obtrudes itself aggressively at one of
these way-marks, these sign-posts in the passage
of time, which remind one of the uncertainty
as to the continuance of existing conditions.
Not that "uncertainty" matters in the least.
I dislike the word "uncertainty"; the one
certainty is that all is well, as God is All and
God is Love; when you know that, you don't
talk about "uncertainty":

   |  "All unknown the future lies—Let it rest.
   |  God who veils it from our eyes—Knows best.
   |  Ask not what shall be to-morrow—Be content,
   |  Take the cup of joy or sorrow—God has sent."
   |

Of course, every pupil-teacher in God's
school knows that he, personally, is nothing—nothing
but a voice crying in the Wilderness.
Nevertheless, he has one desire in the fulfilment
of which his happiness here, and perhaps in
the other dimension, is closely concerned; it
is that his fellow-pupils should "stand fast in
the Lord."  "In the Lord," mark you—"in the
Lord."  Not in fidelity to some ethical
standard—not in the shibboleths of some acceptable
so-called school of thought, not in the
excluding externalisms of some particular
denomination—those are all incidents which have their
place—but "in the Lord."  To define
exhaustively the meaning of "in the Lord" would
be to recapitulate the whole curriculum; but
to be "in the Lord" is a spiritual acquisition
attained by systematic thinking into God, and
"standing fast in the Lord" is using the will
to compel the conscious mind to hold the
thought till it becomes a normal attitude.  To
be "in the Lord" is to have discovered your
true relation as an individual to the Infinite
Originating Spirit.  It is to have recognized
that God is known only by the mind, and
that mental force is "that you have the likest
God within your soul"; and with the aid of
that mental force to have thought yourself
out of objective Deism into the truth of the
universally diffused Creative Mind, Immanent,
Transcendent, and Paternal.  It is to have
realized what Wordsworth calls the Sense
Sublime of—

   |  "Something far more deeply interfused,
   |  A Motion and a Spirit that impels
   |  All thinking things, all objects of all thought,
   |  And rolls through all things."

This "sense sublime," which is spiritual
consciousness, is a sense which, once awakened,
Materialism can never stamp out, though it is
very possible to be unfaithful to it.  It is a
thrilling consciousness of penetrating Divine
Mind everywhere.  This "sense sublime" is
an hereditary instinct in our nature which
makes "feeling after God" automatic.  This
"sense sublime," added to the natural demand
for a conception of God under some conditions
of personality, has been the foundation of all
religions.  It was the foundation of the higher
Deism of the Jewish theology, which
possessed beautiful characteristics in spite of its
anthropomorphism.  Isaiah was full of the
"sense sublime," and he bids us create
"thought-forms" and think of Infinite Spirit
as men would think of their mothers—"As
one whom his mother comforteth, so will I
comfort you."  "Use your imagination," he
would say, "to conceive that the tenderness
of a mother feebly represents the watchful
love, the protecting care, of Jehovah towards
the human race; for a human mother may
forget her child, 'Yet will I not forget thee,'
saith the Lord."

Beautiful and consoling as is Isaiah's
conception of God as Universal Mother, it is still
Deistic, it still leaves the Infinite Intelligence
as a Person, which He is not.  It does not
answer the philosophic problem of how
mentally to specialize the Infinite Mind while at
the same time preserving mentally the
conception of its universality.  The Gospel of the
"Word made Flesh," the revelation of the
Incarnation, solves that problem.

In the Christian revelation the words
"Absolute," "Infinite Mind," and the rest, are
relieved of impersonality and vagueness.  We
see that earth's teeming millions are not
created, designed, or fashioned, or even
generated in the physical sense.  They are to God
what words are to thoughts—expressions,
utterances of the Infinite Mind of God.  Each
human being is an individual vehicle or
life-centre in which the Infinite Mind expresses,
manifests itself.  Each human life is the
reproduction in an individuality of qualities
which the Infinite Creative Mind perceives
within itself and desires to realize.  Now, if
the sum-total of these universally diffused
qualities of the Infinite Mind could be
specialized in one absolutely perfect individual
life-centre, we should be able to recognize the
personalness of the Infinite Mind and estimate
the qualities and principles of the Originating
Spirit.  And in Jesus we have this unique
specimen, this concentration in one individual
life-centre, and we know what God is because
in Jesus dwelt "all the fulness of the
God-head bodily."  More than this.  The Universal,
specialized in Jesus, enables us to understand
how God is immanent in us; for the Lord
Jesus declared that our relationship to the
Infinite Mind was essentially and potentially
of the same nature as His, that we too have
"the Father in us."  He emphatically declares:
"I go to My Father and to your Father."  Thus
is Jesus the Mediator, or Uniting
Medium, between God and man.  Thus does
"God in Christ reconcile the world to
Himself," for in the perfectly God-inhabited man
is revealed the transcendent truth that God
and man, in inherent eternal unity, are one.
When we think into this self-revelation of
God in Jesus Christ, when we recognize what
it implies—namely, that the personality of
Infinite Spirit is manifested in the objective
Christ, and that the mystic Christ is in all,
and that every human being is a potential
Jesus—we have realized what it is to be "in
the Lord."  If only we could stand fast in this
truth!  If we restless, capricious human beings
could but exercise our wills, our power of
self-compulsion, in holding our conscious minds
fast to this thought, it would reconstitute the
whole of our character and being, because it
would readjust our mental relations with the
material environment and sense-impressions in
which we live.

It alters the whole outlook on life to know
you personally are an idea in the mind of God,
and that you have the power within you to
identify yourself with God's purpose.  Your
entire theology is expanded; for to begin to
know God as He is in Himself is to become
a convinced Universalist and a denier of the
essentiality of evil, though you hate evil as
you never hated it before.  So to be "in the
Lord" is not to be staggered by the existence
of evil.  The imperfection that seems to mar
the perfection of the economy of the world is
recognized as a necessary condition for the
production of the highest good, one of its
objects being to make you hate it.  The
proposition which I constantly reiterate is
clear, logical, conclusive.  God is All, All is
God; God is the only *ousia* (substance) in
the universe.  This negation of good which we
hate, this contrast, either is or is not part of
universal order.  If it is part of universal
order, then, in spite of all seeming paradox, it
is of the "all things that work together for
good."  If it is not part of His universal order,
then the philosophy of Infinity is shattered,
and we are confronted with another creative
originator in the universe, in everlasting
antagonism to the good God—a paralyzing
Dualism, which is only another name for
Atheism.  God is All, God is Love, God is
Omnipotent, and God is Immanent.
Therefore it is certain that a hidden purpose of
benevolence and love, incomparably higher
than would be accomplished by the abolition
of what we call evil, must have actuated the
Infinite Mind when He "thought-created"
phenomena.  Clearly it is an impossibility,
even to Omnipotence, to make moral beings,
in whom He could realize His highest quality
of love, without giving them a measure of
volition, which volition had to pass the test
of the complex education and temptations of
earth-life, with all that it entails; and His
purpose is so high and glorious that its
ultimate consummation will justify and vindicate
all the apparently inexplicable means He
adopts in bringing it about.

Once more—though I fear I cause that
string to vibrate too often, but out of the
heart the mouth speaketh—to "stand fast in
the Lord" is to be unspeakably uplifted and
supported when crushed under the sorrow of
bereavement.  "Standing fast in the Lord"—you
know that every separate individual human
being is a product of the Divine Mind, imaging
forth an image of Itself on the plane of the
material.  Consequently, each Individual and
the Originating Spirit are essentially
inseverable.  Therefore human souls strongly linked
by love are inseverable, and, though visibly
separated, are merged in one another, and
spirit with spirit does meet.  "The
Communion of Saints" is to you who are "standing
in the Lord" not a theological dogma, but
a fact of being.  You do not believe, you
know, that the casting off of the body, the
passing out of sight of the temporary corporeal
enslavement, causes no separation between
you and those who are living now in a world
of duller life, where the limitations of the
physical do not exist.  We may be unconscious
of the intensity and reality of this
communion, because our spiritual self, our
real man, is still in the educative isolation of
the flesh; but the beloved departed know
that the only real home of the spirit is the
Universal, and that there is no limitation of
time or space where they are, and that as
thought-transference on the physical plane is
acknowledged as a scientific fact, nothing can
hinder the transmission of mind-impulse on
the spiritual plane, especially when we
remember that there is a force greater, according
to St. Paul, than Faith, and greater than
Hope, and that is Love.  If Faith can
penetrate into the spirit-world, cannot Love?  God
is Love, and "Love never faileth."

If you are "standing fast in the Lord" the
vibration of your love penetrates into God's
hidden world.  The method is the mental
process of thinking yourself into conscious
realization of the Presence of Universal Spirit,
and then, with that thought sustained, thinking
strongly of the loved one you want in the
spirit world.  They catch the impulse of your
telepathic, God-inspired, love-thought, and
respond to your spirit, and sometimes you
will be definitely conscious of the response
through the percipient mind.  Another test
of standing fast in the Lord is the increase of
your usefulness in the world.  The service for
others, of one who is standing fast in the Lord,
will manifest itself mainly in three spheres:
the sphere of action, of example, of
intercession.  First you will have a new enthusiasm
and desire to work in the sphere of definite
remedial activity on this temporal, this material
plane.  You know that there is nothing but
God, therefore you recognize that the material
plane is one of God's spheres of love and
sacrifice.  Being "in the Lord" does not
imply a life of indolent contemplation.  It
implies "coming to the help of the Lord
against the mighty," like that consecrated
sister of humanity, Sister Dora.  You
remember, I have often repeated it, how, after a
laborious day in her hospital, her rest was
constantly broken by the sound of the bell
placed at the head of her bed to be rung
whenever any sufferer wanted her, and on
that bell was engraved the motto, "The
Master is come and calleth for thee."  I often
try to remind myself of that.  As every
member of the race is God-inhabited, every claim
made upon us—though of course we must
consider each claim with due discretion—is
the Master's voice saying, "Remember, I in
them, and thou in Me, that they may be
perfect in us."

Then, again, standing fast in the Lord gives
you a new power of expressing, manifesting,
the Immanent God by your life, your example.
The highest duty in life is manifesting God.
You will find that the words in my prayer,
"May my highest aim this day be to manifest
God and to make others happy," become your
normal attitude.  It will be as natural to you
now to give a gentle answer to a deliberate
provocation as formerly it was natural to give
an irritable reply.  You will take your own
line on principles of moral rectitude, heedless
of the strife of tongues, but with perfect
respect for the expressed opinions of others
who wholly differ from you.  Then it is hardly
necessary to point out that "Standing fast in
the Lord" is to be a power in intercession.
God has taught us that there is no sphere in
which the soul, that really recognizes its
relation to Infinite Spirit, can more effectually
help and bless others.  I cannot define these
"thoughtographs" of mental causation on
the spiritual plane, but it is impossible to
measure the cumulative force of united intercession.

Intercession does not mean that you have
importuned an objective Omnipotent Being to
do a kindness to one of His subjects, though
in human language we seem thus to express
it.  It is, that having found your true relation
as an individual to the Universal Originating
Spirit, and your sympathy and pity being
drawn to some case of need, you specialize, by
the power of your thought, the All-surrounding
Infinite Love, and focus it, direct it, to the
particular case of need, and Infinite Love
thinks, wills, and expresses Himself through
you.  When Paul said, "Brethren, pray for
us," he knew that loving, sympathizing,
healing thoughts, projected like wireless-telegraphy
vibrations from united God-inhabited hearts,
were the life of God in man reaching forth to
quicken, stimulate, and support a brother man.
I have been upheld in physical and mental
weakness by a stream of kindly sympathy,
radiating Divine creative energy.  I once
before expressed my gratitude in the words
of an American divine:

   |  "Beneath the shelter which your prayers have reared,
   |        Quiet and blest,
   |  The storm which struck me down no longer feared,
   |        Secure I rest."
   |

That is what this wireless spiritual telegraphy
does—it frees the mind from fear.  To free the
mind from fear is to strike at the root of many
a physical and mental trouble.

I have been withheld recently from taking
an active part in this Divine work, but I have
a sheaf of letters of thanksgiving.  I give
extracts from two:

You prayed for a young girl who was
about to face an examination for a post and
who was tormented with nervous headache.
The letter says: "It was a positive miracle;
there was not a headache after that night,
and the examination was passed most successfully."

Again, you prayed two Sundays in
succession for a youth in the North of England.
The letter says: "He was dying; the doctors
had given him up, and he himself had no
thought of recovery.  He is well and a new
man; people are expressing the greatest
astonishment, declaring that no one
understands it.  They do not know the explanation."  These
cases are not that an Objective external
God did something kind because we asked
Him, but that the Immanent Universal Mind
used our sympathy, and our yearning to help,
in bringing about that which He also desired,
but for the fulfilment of which He needed the
focussed love and desire of the individual
life-centres in which He is Immanent.  That is
one way of "coming to the help of the Lord
against the Mighty."

Now these recapitulations imperfectly
express my meaning when I ask you to "Stand
fast in the Lord."  The end of a year is a
time when a register of results is justifiable,
and an occasion for a fresh start is recognized.
I ask you to make a resolution that you will
be spiritually self-supporting, and independent
of external aid, and that, whether the
pupil-teacher to whom you have become accustomed
is in the flesh or out of it, you will "Stand
fast in the Lord," for his sake as well as your
own.  "We live, if ye stand fast."  It is so, it
must be so, for the test of a teacher is the
perseverance of the taught.  To fall away
from a great principle because the temporary
enunciator of that principle is removed, is to
condemn that enunciator as a failure, and
perhaps to send him to his account without
his golden sheaves.

   |  "Ah, who shall then the Master meet
   |  And bring but withered leaves?
   |  Ah, who shall at the Saviour's feet,
   |  Before the awful judgment seat,
   |  Lay down for golden sheaves
   |  Nothing but leaves, nothing but leaves?"
   |

In the words of Shakespeare I say, "Hereafter
in a better world than this I shall desire
more love and knowledge of you"; meanwhile
remember, "The Kingdom of Heaven is within
you," all the power you can possibly need is
at your disposal, you need no helper to give it
you, it is yours now.

   |  "O be strong, then, and brave, pure, patient, and true;
   |  The work that is yours let no other hand do.
   |  For the strength for all need is faithfully given
   |  From the fountain within you—the Kingdom of Heaven."

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   By THE VEN. ARCHDEACON WILBERFORCE

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   STEPS IN SPIRITUAL GROWTH

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Steps in Spiritual Growth—The Apple of God's
Eye—The Seed is the Logos—God Sleeps in
the Stone—The Armour of God—Christ in you,
the Hope of Glory—The Water and the Blood—Praise—Noli me
Tangere—Things of Good Report—The Master-Truth of
Christianity—The Wedding Garment—The Moral
Sense, and the Religious Instinct.

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   POWER WITH GOD

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A Suggested Morning Prayer—Power with
God—The Father's Demand—Judgment by
the Christ Within—The Word made Flesh—The
Armour of Light in the Strife of Tongues—The Meaning of a
Coronation—Manifesting God—The Holy Spirit—The Holy
Trinity—Cosmic Consciousness—Festival
of St. Luke: The Layman's Saints'
Day—Abba Father—Affirmations.


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   SERMONS PREACHED IN WESTMINSTER ABBEY.  First Series.

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Three Inspired Propositions—God's Riddle—Does
God Suffer?—The Father is greater than
All—The Holy Trinity—The Holy Spirit—The
Unpardonable Sin—Septuagesima—Back to
Origins—Quinquagesima—The Impulse Behind
Origins—Resurrection—Ascension—Paradise—Hades—The
Communion of Saints—Propitiation—Diversity
and Toleration—Unbinding the Word—No Wastefulness with God.


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   THE HOPE THAT IS IN ME.

.. vspace:: 1

God the Healer—For Ever with the Lord—Reincarnation—A
New Year's Motto—Epiphany—Social
Evolution—Heavenly Citizenship—Mental
Limitation of God—Cure for Mental Limitation—The Open
Cancer of England's Life—The Amethyst—Mental
Concentration—Thinking into God—Welcome to
the German Pastors in Westminster
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Him—Glorify God in your Body—Theosophy—Counsels to
Cadets—God's Bairns.


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   THE SECRET OF THE QUIET MIND

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Advent—"Mysteries": A Christmas Thought—Church
Parade—Dives or Lazarus, Which?—Individual
Responsibility for Corporate
Wrong Doing—"If Thou Hadst Known"—Animal Sunday—The
Secret of the Quiet Mind—The Power of a Symbol—Mercy—What
is Christianity?


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   THE POWER THAT WORKETH IN US

.. vspace:: 1

First Principles—Repentance—Repentance
from Dead Works—Faith Towards God—The
Laying-on of Hands—From what Centre do
we Think?—The Blessed Sacrament—The Unjust Steward—The
Earthquake in Sicily—A Suggestion for Lent—The Leverage Power
in Man—The Departure of Loved Ones.


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   SANCTIFICATION BY THE TRUTH

.. vspace:: 1

God's Truth—Limiting the Holy One-The
Awakening—Motherhood in God—The Origin
of Man—Wheat and Tares—Ought the Clergy
to Criticise the Bible?—The Obligation of the Sabbath—Nelson and
Trafalgar—The Bishop of London's Fund—Joint Heirs with
Christ—Virtue—Knowledge—Self-Control—Patience—Godliness—Brotherly
Kindness—Our Father, which art in Heaven—Hallowed be Thy
Name—Thy Kingdom Come—Thy Will be Done—Give us this Day our
Daily Bread—Forgive us our Trespasses—Lead us not into
Temptation—Thine is the Kingdom.


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   NEW (?) THEOLOGY

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New (?) Theology—Soul-Hunger—The Pre-Natal
Promise—Where to Find the Lord—The
Storm—Praying for the Departed—The Doctrine of the Holy
Unity—Hades—Truth—Shallowness—Assurance—Demonology—Our
Mother in Heaven—The Visible Church—The Limits of
Forgiveness—St. Simon and St. Jude—The
Atonement—Auto-Suggestion—O.H.M.S.—Phariseeism—Advent:
S.P.G.—Advent: Incarnation—Advent: The
Bible—Advent: The Woman Clothed with the Sun.

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A book of the greatest possible help—and will
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   Apples of Gold

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A COMMONPLACE BOOK of selected
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   COMPILED AND ARRANGED BY THE REV.
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ARCHEOLOGY OF THE OLD TESTAMENT.
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CHRISTIANITY AND OTHER FAITHS.
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MISSIONARY METHODS, ST. PAUL'S OR OURS?
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THEM WHICH SLEEP IN JESUS. By the
Rev. G. T. SHETTLE, L.A.

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CEDAR AND PALM. By the Rev. W. EWING, M.A.

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THE PROBLEMS AND PRACTICE OF
PRAYER. By the Rev. S. C. LOWRY, M.A.

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THE WAITING-PLACE OF SOULS. By the
Rev. C. E. WESTON, M.A.

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