to look within our hearts for the word of God and not to externals. "It is not in heaven, that thou shouldst say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart that thou mayst do it." --Deut. 30:12-14.
It has been the inspired custom of wise men of the most spiritual nations to teach the people the holy utterances of others, that their hearts and tongues might become receptive to the divine Voice within themselves, that "well of water springing up to everlasting life." "[My words] are life unto those that find them, and health to all their flesh." Prov. 4:22.
Whoever learns where to look for divine words and believes in the holy source of inspiration within himself will realize with Jeremiah: "Thy words were found, and I did eat them, and thy word was unto me the joy and rejoicing of mine heart : for I am called by thy name, O Lord God of hosts." Jer. 15:16.
If one will read the one hundred and nineteenth Psalm with this new understanding that God's word is the Truth a living, healing presence in his own mind and that he can speak it, and so bring forth divine works, then the Scripture will become unsealed to him in many parts.
One of the forms of "speaking the word" is Prayer. As all modes of conversing unite one, more or less, according to the nature of the communication, with those whom we address, so it is with prayer. It is one means of making connection with universal Mind. A law of communion is fulfilled by right prayer, as exact a law as the one governing the transmission of electric force, or the centralizing of energy through any mechanical device.
The Soul's aspiration combined with the Mind's knowledge that what is desired is already an accomplished fact constitutes the "prayer of the righteous man that availeth much."
By prayer man acknowledges the true source of that which he desires, and the belief is turned away from its false props to the real helper.
The divine child does not beg or beseech its Heavenly Father, knowing His holy will is to give him every good thing. Prayer is not for the changing of God, who is the same yesterday, to-day, and forever, but it is for the changing of the mortal from an unbelieving and false-believing state to a consciousness like the true Mind, which knows all things to be possible to him who believes.
Thanksgiving, praise of the omnipotence and omnipresence of Good, and acknowledgment of God, lift the mind out of doubts and fears, and prepare it to cooperate in bringing to pass the very thing desired.
In order that prayer may be realization it is well to put it into an affirmative form instead of a petition. By this method the direction of Jesus is most easily fulfilled that, "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." Mark 11:24.
Bring the tongue under absolute and perfect control. No one can advance in spiritual unfoldment who permits the tongue to voice evil. So essential is it that the student control his lips that the very first practice enjoined by Pythagoras was a silence of five years.
James says, "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." The easiest way to bring all the body under subjection is to put a guard upon the lips, that no utterance be other than happy, peaceful, harmless, loving, kind. "I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me." Ps. 39:1. "Set a watch, O Lord, before my mouth ; keep the door of my lips. " Ps. 141:3. "To him that ordereth his conversation aright will I shew the salvation of God." Ps. 50:23.
Our spoken words are the result of our silent words, therefore the thoughts must be watched continuously in order that our conversation be orderly and right. See that you do not criticize in secret, that you cease from mentally finding fault with another.
Put away all sarcasm from your speech. Never complain. Do not prophesy evil the Greeks called that blasphemy ("speaking injury" to another), and they avoided a grumbler or one who foretold misfortune because they believed he brought them bad luck.
Refrain from accusing others of hypnotism, adultery, or any other evil practices.
Withdraw all accusation from yourself. Says the Bhagavad Gita:
Upraise the self by the self, do not sink the self; for the self is the friend of the self, and even the self is the enemy of the self.
Do not let your lips form such utterances as, "I am stupid," "I hate" this and that, "I have no strength" "I am always unlucky."
Again, see that you cease from petty, false statements about your associates. It is folly to depreciate any one, for instance calling your boy "bad" or referring to the delinquencies of your partner, or calling attention to the awkwardness and rudeness of those whom we would gladly see graceful and courteous.
Have a good word for every one or else keep silent.
Accustom yourself to praying "without ceasing" by silently communing with the Good in all. Prayer is letting God think and speak through you, it is thinking God, it is God thinking. This communion with God is your very life, and the more one's mind can be filled with holy thoughts and desires the more manifestation there will be in and through one of health, prosperity, knowledge, and love.
Often breathe this prayer: "Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer." Ps. 19:14. Add these words to the evening and morning repetition of affirmations and denials given in the previous lessons.
That prayer may be natural let it be free from ritualistic forms. Constancy in prayer precludes the necessity of certain external attitudes, such as kneeling, and reveals that a life filled with God-desires and God-works is more acceptable to Deity than much prostration and the recitation of many formal orisons.
"Watch ye therefore, and pray always, that ye may be accounted worthy [able] to escape all these things that shall come to pass [every calamity, disaster, disease, and death], and to stand before the Son of man" [the realization of your own sublime Divinity]. Luke 21:36.
LESSON IV. FAITH.
ONCE when the disciples of Jesus Christ were unsuccessful in healing a case that was brought to them they asked the Master what was the reason of their failure. His answer was brief, but in it lies the clue to all inability to solve the problems of life when one knows the great principles of Being, and ought to understand their application. "Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you." Matt. 17 :20.
What is the unbelief that seems to prevent the disciples of Truth from accomplishing the works? It is unbelief in one's self, in the divine power to work through one, in the presence and power of Good, of Health, and Life, and Love. It is belief in the opposites of God, in disease, death, failure, and evil generally.
The young student beginning to learn
