CHAPTER XVIII

S THE RISHI finished, a number of people
A eee toward our camp and Jesus was in
the group. We had noted that they had gath-
ered on the slope of the ridge a short distance from
the camp, but had supposed that they were gather-
ing for a private conference, as these gatherings were in evidence all about the countryside.
As they approached, Weldon arose, stepped for- ward, and clasped both of Jesus’ hands. There was no need for an introduction, as they were all close friends of the Rishi and Jesus. As for ourselves, we felt like little atoms ready to take root in any niche where soil presented itself.
All gathered around our campfire. Weldon asked Jesus if he would talk to us of the Bible. This met with a most hearty approval from all, and Jesus began:
“Let us consider David’s prayer in the twenty- third psalm, “The Lord is my shepherd, I shall not want.’ You will note this was not a prayer of sup- plication. Do you not see that the real meaning implies that the One great Principle is leading us into the way we should go, or Great Principle goes before on our pathway, and thus we make the crooked places straight? This Principle prepares our pathway as a shepherd does for his trusting and dependent sheep; thus we can say, ‘Where Our Father leads I am unafraid.’
“The good shepherd knows where everything is located that is good for his sheep; thus we can say, ‘I shall not want.’ With David we can say ‘I can- not want,’ for I AM is guarded against every ill.
‘Every want of our physical nature is supplied. Not only shall we be well fed in the green pastures,
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but there will be an abundance to spare. We rest in complete assurance that every desire is already fulfilled and provided for. We can let go of every weary sense and say, one with David, ‘He maketh me to lie down in green pastures, He leadeth me be- side still waters.’ The blue of their quiet depths gives great peace to our minds and our troubled consciousness is stilled.
“With body and mind at rest, the heavenly inspi- ration of the most high Principle floods our souls with the pure light of life and power. The light within us glows with the glory of my Lord, the law wherein we are all one. This radiant light of spirit renews our understanding; we stand revealed to our true selves, so that we know ourselves as one with the Infinite and each is sent from this Principle to manifest the perfection of the Father Principle. In the quiet calm of our souls, we are restored to our pure selves and know that we are whole; thus, ‘He restoreth my soul. Yea though I walk through the valley of the shadow of death, I will fear no evil.’ In the fullness of the bounty of this God Principle, what can we fear? Here we rest our physical na- tures, God quiets our minds, God rests our souls, God illumines us for service; therefore with this per- fect preparation from within, what outer tests could cause us to fear that any evil thing could harm us? God is in the midst of every one of us; to each he is an ever-present help in time of trouble. In Him we live and move and have our being. We say with one voice ‘All is well.’
“Now each can say, ‘God love leads me directly into the fold. I am shown the right path and cor- rected when I stray from this fold. The power of God love attracts me to my good; thus all that would harm is shut from me.’
“Now with David each can say, ‘For thou art
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with me, thy rod and thy staff they comfort me.’
“In first taking up this work and perceiving the truths or the fundamental scientific facts under- lying all life and the way of attaining thereto, you take the first step, and the exhilaration and enlight- enment are so far beyond anything you have hith- erto experienced that you decide to go on in the work. Then doubts, fears, and discouragements are allowed to creep in, and your on-going seems to be retarded. You struggle first one way, then another, and you seem to be losing ground. The struggle seems to be too great for human beings to accomplish, and you begin to look at the failures all about you.
“You say ‘God’s children are dying on every hand, and none within your generation have accomplished the ideal of everlasting and eternal life, peace, har- mony, and perfection which I idealize. You say that accomplishment must come after death; so you let go and find for a time that it is much easier to drift on and on with the human tide on the downward trend.
“Again the race consciousness has had another setback; another who had a great spiritual enlight- enment and understanding, and could have suc- ceeded, has failed, and the race consciousness has another binding hold upon humanity. Generation after generation gives it a still greater and tenacious grip. Is it any wonder that human nature becomes weak and frail; and each in turn follows on and on, in the same eternal treadmill, the blind following the blind, on and on into eternal oblivion; and into the great vortex, where not only the body is forced into dissolution and decay, but the soul is ground between the never-relenting millstones of human perception and mistakes?
“If you would realize as I did, and as so many
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have done, that it is far easier to work out your own problem in the one earthly experience than it is to go on and on and accumulate a race consciousness of good and evil, that soon becomes an encrusted shell; that has been added to, layer by layer, upon an encrustation by each succeeding experience, until it takes superhuman force and sledge-hammer blows, to break the shell and release your true self.
“Until you do break the shell, and release your true self, you will continue to be ground in the same vortex. You can work until you have released your- self sufficiently to get a glimpse of the horizon’s ‘grander view.’ Here again you cease to struggle, your mental vision is cleared, but your body is still encased in the shell. Realize, that the newborn chick, when its head is.free from its shell, must still go on with the struggle. It must be entirely free from its old shell or environment, before it can grow into the new, which it has sensed and perceived as soon as it had broken a hole through the shell once encasing the egg from which it grew.
“You fail utterly to see, that I, as a boy working at the carpenter’s bench with my father, perceived that there was a higher life for the God-born so- called human being, than to be born into a human existence for a short time and during that short existence, be ground between the millstones of man- made laws, superstitions, and conventions, and thus struggle on through that existence for perhaps three score years and ten, then pass on to a heaven and a glorious reward of harps and psalm singing, that could have no logical existence except in the gullible minds of those preyed upon by the priesthood of my day.
“You fail utterly to see, that after this great awak- ening or realization within myself, that it took long days and nights of struggle in seclusion and silence,
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all alone, right within myself and with myself. Then when the self was conquered, it took the far greater and more bitter experiences of personal contact with those I loved dearly, and to whom I wished to show the light that I had perceived; knowing it was the light that burns so brightly, lighting the path of every child of God that is created or that comes into the world.
“You fail utterly to see the great temptation that beset me to go on and be the carpenter I might have been, and thence live the short span of life allotted to man by hierarchy and orthodoxy; instead of tak- ing up a life which perception had only given me a glimpse of, thus allowing me to see through the murk and mire of superstition, discord, and disbelief.
“You fail utterly to follow the bodily anguish, the ignominious insults that were heaped upon me by my own kin alone, aside from those to whom I strove to show the light I had perceived. You failed to see that this took a will stronger than my own, which sustained me through these trials. How little you can know of the trials and struggles, tempta- tions, and defeats that beset me. How at times, I struggled on and on with clenched fists and set teeth, seeing and knowing that the light was there; although there seemed to be but one last flickering ray, and at times it seemed that that last ray had gone out and a shadow was cast in its place. Even then, something within me was ever strong and dominant, that, back of the shadow, the light was as bright as ever. I went on and cast aside the sha- dow and found the light burning even brighter be- cause of the temporary dimming. Even the shadow proved to be the cross; and I could see beyond, the final awakening of a triumphant morn that passed beyond the understanding of mortal man, still im- mersed in fear, doubts, and superstitions. It was the
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very urge of this perception that sent me on, de- termined to drink the cup to the fullest draft, that I might know by actual experience and contact, whereof I spoke; that man by the free will of God, coupled with his own free thought and pure motive, could prove for himself alone, that God is divine; and that man, His true son, born in His image and likeness, is as truly divine as the Father is divine; and that this divinity is the true Christ that every man sees and perceives is in himself and in all of God’s children.
“This true Christ is the light that lights every child that comes into the world. It is the Christ of God our Father, in, through, and by whom we all have everlasting life, light, love, and true brother- hood—the true Fatherhood, the true Sonship, of God and man.
“In the light of this true understanding or Truth, you do not need a king, a queen, a crown, a pope or a priest. You in the true perception, are the king, the queen, the pope, the priest; and none but your- self and God stand alone. You expand this true per- ception to take in the whole Universe of form and shape; and with your God-given creative ability, you surround them with the perfection that God sees and surrounds them with.”
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The word Arya means cultured, refined, noble.
Aryavarta was the land wherein the people gave great heed to race culture.
Arya-bhava was the ancient name for the highest virtue.
Arya-marga was the path to noble life.
These precepts had been handed down through eons of time.
In ancient India, culture was most human in its outlook, the thought being “great men for a great country”; hence we find a great people, complete brotherhood, true love and reverence for each hu- man unit, truly humble souls knowing that all are God. This could in no way become another name for strife and contention; it must become the domi- nant factor in its essential relationship toward the building of true world consciousness.
The Aryans dreamed and philosophised; yet their dreams were most real. They not only dreamed of God, they knew that God was actually enthroned in the hearts and lives of all mankind, as the true and beautiful in every human unit.
Is there an intelligent man that does not have such a philosophy, a viewpoint or attitude toward the world? What better attitude could there be than viewing the world through the eyes of the God-man? Is it not through this attitude that all humanity lives richer and more harmonious lives?
The Aryan message is, “Build up your manhood and womanhood and you build up all humanity.” By so doing, you avoid the so-called sins against the body. Through the accomplishment of this ideal, you realize the supreme opportunity of earth’s pil- grimage and with the right sense of proportion, the
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rich powers of youth are laid as an offering at the Mother’s Shrine. Thus, you find the key to the king- dom of heaven right within your own soul, just as you did a thousand or a million years back and will do in the years to come.
This can be accomplished here and now; or you can go on and plow through materiality on its net- work of roads and through its network of thoughts, until you eventually reach the same central white light which is again Spirit, the Christ in every one, the truth made manifest unto you. This is the ulti- mate for all races, all creeds, all religions, the Fatherhood and Motherhood of God.
Once self-mastery is attained, the Master leads on and on, ever on.
The Aryan manhood guarded Aryan culture. The Aryan womanhood has been the greatest guardian of this culture. All through the ages, she has nour- ished the moral, social, and political life; her intui- tions and mysticism of sympathy has always stood as the great bulwark of the Aryan Ideal.
Aristotle asked that an Indian teacher versed in the ancient teachings and culture of India, be brought to him,—a teacher that in the noblest sense could be called a true man, physically strong, intel- lectually and morally refined.
It is God’s promise that prayer is always answer- ed. “I say unto you, Ask and it is given unto you, seek and ye shall find, knock and it is opened unto you. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.”
In other words, the Christ admonishes us, “When Principle says ‘Yes,’ refuse to take ‘No.’ ” No does not have its origin in God but in our own failure to believe in God’s promise. The God-promise to man never fails, but how few can stand the test of know-
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ing. How few can meet every trial by knowing God, until the Christ of God is released within them.
What an invitation to constantly know God; what an appeal for definiteness and persistency.
God Principle always bears with its own, those ready to receive the highest understanding. As they cry out for deliverance from their adversaries, they know it is only for their further purification and enlightenment. Thus they ‘realize that the adver- sary is a friend, as the adversary compels their unceasing search for God Principle.
The promise is, “Principle cannot break its own law.” We ask for strength to erase the evil thought that law can be broken, or that there is a power that can oppose God Power. As God is all Power, God must answer prayer.
GOD IS THE ONLY WORD. IT CANNOT FAIL.
—B.TS.
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