times understood. The soul or the spiritual portion is hoped for, and one may only discern same from a spiritual consciousness.
The body, the mind and the soul are as the Father, the Son and the Holy Spirit—just as infinity in its expression to the finite mind is expressed in time, space and patience. These are exercised in the consciousness, and yet only the spiritually discerning may interpret. Spiritually there becomes no time or space, for they—like the Father—are one. But in man’s application they become as one, in the Father, the Son and the Holy Spirit.
Thus in man’s interpretation of God’s revelation to man through the written word, there becomes confusion at times, and it does not always seem to fit or coordinate from a rational point of reasoning.
Yet man discerns, as within himself, that his body has its attributes, its functionings, its phases of expression. It grows in physical, in the mental, and in its ability of spiritual discernment, through the application of the truths, the tenets, the laws of the spirit, of the mind, and of the body.
There may be, then, definite interpretation. These are not all the laws, to be sure. For, as the body, there are many organs, many functionings. Yet if there is a coordination of these, there is the physical, mental and spiritual discernment of that the body-entity experiences.
In the discerning, then, of the laws—these become one in Him. The first is then as He gave—“Thou shalt love the Lord thy God with all thy body, thy mind, thy soul; thy neighbor as thyself.” This, then, is all-inclusive, yet may be better discerned in the study and the application of the tenets set in the thirtieth (30th) of Deuteronomy by the lawgiver in his admonition, in his summing up of the laws, the ordinances that had been indicated for a peculiar people, set aside for a purpose—as a channel through which there might be the discerning of the spirit made manifest in flesh.
Hence it is reminding man that today, now, every day, there is set before him good and evil, life and death. Man does not find other than that answer outside himself as expressed in that spiritual discernment, “My spirit beareth witness with thy spirit.”
Thus, as the lawgiver interpreted, “Lo, He is within thee.” Man’s discerning of that he would worship, then, is within self; how that he, the individual entity, makes manifest in his dealings daily with his fellow men that God is, and that the individual entity is—in body, in mind, in soul—a witness of such; and thus he loveth, he treateth his brother as himself.
Such an admonition has in man’s interpretation oft put God, the mighty, the Lord, as far away. And yet he recognizes, if he accepts this admonition of the lawgiver, that He is within self.
This is more clearly demonstrated and interpreted in the words of the Master himself—“In my Father’s house are many mansions“—many consciousnesses, many stages of enfoldment, of unfoldment, of blessings, of sources. And yet God has not willed that any soul should perish, but has with every temptation, every trial, prepared a way of escape—or a way to meet same; which is indicated here by the Creator, the Maker of heaven and earth and all that in them be.
Thus as He declares, “Behold I stand continuously before the door of thy consciousness, of thine own mansion. For thy body is indeed the temple of the living God.” And there He has promised to meet thee. There ye make ready. There ye entertain. There ye meditate upon those influences, those choices ye make day by day.
He, that Christ Consciousness, is that first spoken of in the beginning when God said, “Let there be light, and there was light.” And that is the light manifested in the Christ. First it became physically conscious in Adam. And as in Adam we all die, so in the last Adam—Jesus, becoming the Christ—we are all made alive. Not unto that as of one, then. For we each meet our own selves, even as He; though this did not become possible, practical in a world experience, until He, Jesus, became the Christ and made the way.
Thus He became the first of those that within self arose to righteousness. Thus may we, as individuals—as we apply ourselves—become aware of that abiding presence as He promised—yea, as He maintained—“If I go away I will send the spirit of truth, the spirit of righteousness, and he shall abide with you. And I and the Father will come.”
Seek ye then to walk with Him. That peace He giveth thee. Not as the world knoweth peace, but as His peace that openeth the door of understanding, of comprehension, of how God maketh peace with man through the law of love. For He is law. He is love. He taketh away not the law, but manifesteth love in that He fulfilled the law, in that He gave Himself for that edict, “In the day ye eat thereof, ye shall surely die.”
Yet in the day that ye accept Him as thy sacrifice and live thyself according to His precepts, ye become reconciled—through Him—to the Father, and He—too—walketh and talketh with thee.
Study, then, to show thyself approved unto that as thy ideal.
As to the choices ye make—remember, as He gave, “Who made me a judge of my brother? Who is my brother? He that doeth the will of the Father.”
What is the will? “Love one another, even as I have loved you.”
2
Overcoming Life’s Challenges, with Jesus as the Pattern
[Background: Writer, Protestant background, spiritualist. This was a physical, mental, and spiritual reading in regard to challenges she was experiencing. She had complained of bitterness and struggles and terrible lessons she had experienced in her associations with others.]
Reading 954-5
Confusion is often caused, then, and is ever caused unless there is an ideal drawn or accepted by which all of these conditions, all of these experiences—whether physical, mental or spiritual—may be judged; or from which conclusions may be drawn.
Otherwise we are measuring ourselves by ourselves, and this becomes unwise. For it again leaves confusions as to what is another’s standard.
But know that as ye are body, mind and soul, some portion of this trinity evidently is a part of a universal consciousness; or is accustomed to being, or may be acquainted with being on speaking terms even with that which is a universal consciousness.
There then cannot be one measure for you and another for I, but rather is it of such a nature that it takes hold upon all that is, all that was, all that may ever be. For that consciousness is a part of same.
Who, then, is the author of that awareness, of that consciousness? That which is without thyself? or that which is a part of thyself, that is also a part of that universal consciousness?
Hence as has been given by Him, we may be—an individual entity may be—aware of and yet not a part of that harmony that is the birthright of all who oft commune with that universality of good—and right—and harmony!
Then whatever may be the form that partakes of those measures as to guide or direct one in these choices, ye know that it becomes and is thy deeper concept of that universal, that continuous hold upon consciousness itself.
Know that it may partake of or take
