High Mysticism – Chapter 10 – Ministry

High Mysticism by Emma Curtis Hopkins

Table of Contents

Chapter 10 — Ministry

Ten is the number of the Light. It is the Sephiroth giving birth to everything. Ten is the number of the memra, the secret word of the Mystic Self, the hidden Knower in us all waiting bold definite speech to coincide till the without shall be as the within. Ten is the I, Jehovah Self-Providing. I, Jehovah Jireh, Jehovah-nissi, Jehovah-tsid-kenu. “l, the sanctuary in the midst of thee in all places whithersoever thou goest.” I, the Secret Word, the Secret Warrior, the Secret Music. I, that Being declared and none else, “show thee hidden riches of secret places.”

Aristotle B, C. 384 found that there are but ten ideas in the world as there are but ten numbers. All the religions and philosophies and reasonings of the world but ring the changes on ten ideas, as all the mathematical calculations of the world ring the changes on ten numbers.

“With ten words was the world built,” reads the Zend-Avesta. The ancient Hebrews declared that Yod the tenth letter of the Hebrew alphabet is key to the divine language some time to come forth from the “I,” hidden man of the heart, angels, authorities and powers then to exhibit themselves as forever subject unto that divine language.

Only one ten character has ever yet appeared on this earth. Notice Him saying, “All power is given unto Me.” “l have overcome the world.” Ten is the Rose of the World coming into bloom. Ten is the Wonderful Mother, Desire of All Nations, secret of Protecting Love. Ten is Symbol of Resurrection. “And the people came up out of the Jordan on the tenth day.” “Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month.”

Make note of the key speech of the hidden Light: I am the Lord, I change not. I give power; I take away power. I gave power to death; I take away the power, of death. I gave power to defeat, danger, deafness, disease; I take away the power of defeat, danger, deafness, disease. “All power is given unto me in heaven and in earth.” Here l’ll raise my Ebenezer, my Rock Eternal. I, the Lord that change not.

“I consulted with myself,” said Nehemiah. “And I rebuked the nobles and the rulers.” I had given power to nobles and rulers. I took that power back to myself, and the nobles and the rulers obeyed Me. “I have overcome the world.”

It is plain to be seen that all who are giving power to death, deficiency, debt, have not spoken from their
memra, their Secret Lord Word rebuking such nobles and rulers. Notice that it is “I” being declared and none
else that take away the power of those rulers on this earth, danger, defeat, death.

Everybody seems to be declaring for the powers given to these rulers, that they may keep on with their powers, not denuded of their powers; but the promise is unto all mankind, “My spirit shall not forever be humbled in thee.” “l will rise, I will be exalted.”

This is the day of the Ten. lt is the number of the Great Resurrection. “And the people came up out of the Jordan on the tenth day.”

Number nine stands for joy in our own responsive God point, all peace and plenty.

The Jews of old had the joy of peace and plenty. They have it now. They offered it to the early Christians as the way of their God with all people according to the inspirations recorded in their Sacred Books. The inspired Jesus of the Jewish religion offered it to the Christians, saying, “Search the Scriptures.” But they ran away from inspirations of the Sacred Books and got up their own text, “Poverty and Penance.” So the Christians have had to struggle with poverty, working themselves day and night, and practicing some way of penance for success in fighting poverty whenever success has crowned their strenuousness; or cowering under poverty or penance all the days of ignoring Peace and Plenty. They have rejected the generous beneficence of “Him who giveth riches and addeth no sorrow,” whose “yoke is easy, and whose burden is light.”

Number Ten calling again our attention to our native majesty brings back to the joyous God-Self Its original “I, The Lord give and I, the Lord take away.” This tenth lesson teaches us to start over again at our hidden memra and sound it forth till the earth shall hear and repeat the anthem, singing with the four and twenty elders of Revelations: “We give thee thanks because thou hast taken to thyself thy great power, and hast reigned.”

The silent memra or vach language of wordless knowing deep within us all is that language coming to speech soon after being noticed as incontrovertible verity. “Look to the rock whence ye are hewn.” Look to the hidden centre where the Inmost Lord and the Highest Lord is one Lord.

Victor Hugo found himself being taught by his hidden memra or original genius. If we go back far enough into our own crypt or hidden Super Self, we find our own genius like Victor Hugo’s waiting our bold expression. Victor Hugo wrote about the mysteries because his hidden Self knew the mysteries as our hidden Self knows mysteries — Mysteries which we may tell forth as new music or new life comes to register on our outer forms; as everything we declare soon registers on our outer forms.

How can it as yet be told so that the world will practice it, that we can willfully lift up ourself free from ourself, till lightness of weight and flawlessness of bodily condition are registered on the locus standi or bodily self we manifest to the world?

How can it be told so that people will practice in-breathing those white breaths ever near us which contain the quickening of our vital interiors till

“Come Holy Spirit, heavenly dove
With all thy quickening powers”

is to us no longer just a rhythmic figure of speech, but a white tonic to be drawn in by the nostrils?

Who is there to make it a practical reality to us that we have given to disease, defeat, death, all the power they have, and that any time we choose we can take back to ourself that power, till disease, defeat, death cannot be found?

When the cruelty that claims to be inherent in the breast of man gets aroused, it runs away with him. Even when woman, the compassionate of human kind, lets slumbering cruelty get going, she laughs at the anguish of other human beings. So other slumbering traits within us, being unleashed, are sure to get the better of us and run us their way. We give them power to ruin our happiness or augment it. Notice the power we give to people to hurt our feelings. Now we are taught to take back the power we have given them to hurt our feelings, and to start over again, putting something to work for us as Nehemiah took away the power he had heretofore given the haughty nobles and rulers of Jerusalem and started them to building for him the walls of the House of the Lord. When our secret eternal God Genius, the Nehemiah trait whom Jehovah comforts, starts over again with the nobles and the rulers now denuded of their over-flowing power to hurt, we set them into their rightful business of forwarding our hidden lordship’s great work of transfiguring the world.

“Be steadfast, unmoveable, always abounding in the work of the Lord,” “He that standeth steadfast in his heart doeth well.” Stand to the Nehemiah lordship inherent in your breast till it gets going and denudes all cruelty of its seemingly well rooted nativity. “Every plant that my Father, (my original) , hath not planted shall be rooted up.”

Now we know to take back the power we have given to our emotions to capsize our peace of mind with grief or fear or joy, and to start them over again with new working efficiency as the Tishbite started three mighty kings in the Edomite valley centuries before our era. Now we know that the Tishbite thus ruling his special nobles and his rulers was fore-type of our own giving unto and taking back Emotions’ power to hurt, and giving power only to the proper work of setting the miracles of God to showing forth wherever we walk. “I have overcome the world” is our God-rooted plant, discovered upon taking back the power we once gave to hurt and emotion. It proclaims our secret right to rule, no matter how hidden by grief or anger, those terrible emotions winding always into disease and death wherever they are allowed to rule.

Our Hidden Gnosis tells us that to sing as if we were the singer, while knowing that it is the Singer within who really sings, is to have the New Song put into our mouth according to ancient prophecy: “l will sing a new song unto thee.” Our Hidden Gnosis tells us that to fight on in life’s battles as though we were the fighter, while knowing that it is the hidden warrior who fights, is to have the New Warrior rise up with mystic overpowering so that nation shall never rise up against nation again forevermore. “A warrior in white shall appear in the tenth Avatar” is the promise. The mystic warfare of the warrior in white is already begun. “And they shall not hurt nor destroy in all my holy mountain” — in the Tenth Avatar. “I will work a work whereat all men shall marvel.” This is the announcement of the Lord Integrity within me; my Gnosis.

There is to be a new doctrine revealed to man. It is to come shining forth like a new star in an early morning sky; like a view of the now unseen world that lies adjacent, exposed by some as yet undiscovered telescopic crystal.

There is a Throne One above the sheep and the goats; above the pairs of opposites, love and hate, peace and strife, truth and error. That Throne One hath promised, “I will show thee great and mighty things which thou knowest not.” “I have given thee an eye divine” with which to look toward Me and then behold My works with thee.

All the doctrines that mankind have fought for and lived by, have been swirled around their views of good and evil, truth and error, spirit and matter — the differentiations of these as desirabilities and undesirabilities, blessings and menaces. With slight attention paid to the inspirations of the upward watchers, these views of the pairs of opposites have flung all people into the opposing currents of joy one moment and anguish the next moment; peace of body and mind one hour, and pain of body and mind the next hour: the choppy sea of human mutation.

The promises vouchsafed to the upward watchers have been enumerated; but upward watching toward the High Deliverer has slipped the practice of man. Therefore the most glorious doctrine is not yet expressed. We must do the mystical Will of the High Eternal, “Look unto Me,” an allotted term, to be sensitive to New Ineffable Mysteries.

And ye shall live, and know, and be strong, and nothing shall by any means hurt you, comes to pass by upward visioning. We must give the mystical Will its heaven-allotted term, to experience immuneness from decay, weakness, ignorance, hurting power. There is to be a new doctrine concerning Reality and Unreality: a doctrine that will hit the confidence of all mankind with the self-evidence of the homely axiom, “the whole is equal to the sum of all its parts.” Is the doctrine of the unreality of matter as self-evident as “the whole is equal to the sum of all its parts?”

The Hindus have for centuries maintained the non est of all external things: “What seems external exists not at all,” we read in their Lanka Vatara. “By such doctrine I am not in a pulpit preaching; there is no church, and no pulpit. Jesus never walked in Galilee; there never was any Galilee to walk in; this is a blasphemous belief!” said a great divine before a London congregation.

Coomra Sami of Thibet could make the trees and rocks and hills disappear from before the eyes of Hensoldt the level-headed German traveller. This was evidence enough to Coomra Sami that the trees and rocks and hills were the insubstantial pageant of sense delusion. But when his hypnotic spell was off the German traveller’s eyesight, the trees and rocks resumed their wonted appearance, and the centuries-old hills are still standing. The endurance and substantiality of matter were more surely demonstrated by the operations of the sage of Thibet, than its non-existence. And the mystery of hypnosis has never been fathomed. Only the promised New Doctrine can open the sealed books of many such mysteries of human encounter. “The mystery of God should be finished, as he hath declared to his servants the prophets.”

Thus far we have arrived, namely, that with the baptism of the alkahest that falls from the Heights, matter and evil undo their laws of action. But it is only by exalting the visional sense that we feel the alkahest that looses matter’s grip on the conditions of life and mind. It is therefore while “facing Thee,” that our lips open to say with didactic firmness, “What seems external exists not at all.”

By the subtle touch of grace descending, diseases unformulate. We are certain that “My grace is sufficient for thee.” We see its sufficiency before the words have been uttered forth. The genesis of all ideas is inward viewing, or percept. The greatest ideas are generated by highest viewing. This is not a new teaching. ln scholastic metaphysics we read that “the existence of ideas is subsequent to that of perception — and even implies perceptual cognition.”

So the doctrine of the formulative power of vision is not the New Doctrine foretold by the prophets, seers, and philosophers, but it closely precedes it, as the stiff insistence of the tremendous power of thought closely preceded the undownable insistence that inward vision gives mystical vitality to thought, and without inward vision the thought is sounding brass and tinkling cymbal.

The New Doctrine just at our gates, to follow close on the footsteps of the living veridity of attention upward, is not one that is now already declared. It is the “great and mighty thing which thou knowest not,” as promised by the angel to Jeremiah six hundred years before Christ, and by the angel of the Apocalypse one hundred years after Christ.

It is the hurrying of this New Doctrine hitherward that is sweeping such multitudes of downward watchers out of sight. Did not Jesus promise that in the day of nation against nation, only those who should be found upward watching should be manifestly blessed? And in ancient mythology do we not read that in the coming conflagration only he who sees is saved?

No insistence that I am strong and every whit whole, can be found exhibiting strength and wholeness if the vision is still upon the body’s misery-claims. Only vision above the body can bring back over the track or Tao of the vision the healing alkahests of the Heights. No insistence that I am victorious can bring victory, if the inward vision is still resting upon the misfortunes and evil liabilities of existing affairs. Only attention to the Highest Best can work the best into our life lot. “Man alone of all the animals knows enough to seek his highest good at the highest Source, and he looks to his Maker,” wrote the mystically wise Lactantius, tutor to the son of Constantine.

The ninth chapter in Mysticism brings to speech the I am God that glows with unquenchable might at the centre of every living being. lt shows that the Highest Lord and the Inmost Lord is one Lord. It shows that visioning high we vision deep toward Christ in us the hope of glory, whose is the power and the might forever.

This tenth chapter in Mysticism drives to the sturdy Job declaration, “I will maintain my cause.” So much has been written by the sages of the ages concerning this matter of maintaining a once expressed conviction, that we had better follow up to know the value of standing firm in the midst of the proud waters that sweep over the life of mankind, tempting to non-expression and forgetfulness.

“He that standeth steadfast in his heart doeth well,” wrote Paul. As though some excellent work should out- show firm inward ackowledgment. “Beware lest ye also … fall from your own steadfastness,” wrote Peter. “Thou shalt be steadfast and shalt not fear,” said Zophar the Naamathite to the tormented Job. As though steadfastness to an inward believing-spark would quench the smoke of fear.

This is, then, the genesis of the urge, fear not. That is, if we are steadfast to stand by the central spark I am God that never dies in our bosom, fear will take flight of itself. “Thou shalt not fear” is prophecy, not command.

David calls his inward spark, “mine integrity within me.” Ezra calls it ‘His Sanctuary.” Ezekiel calls it the Lord’s “little sanctuary.” They all agree that it is the indestructible element, “the rock of mine heart” in all mankind. And they all notice that it is the unworded Logos ever patiently waiting for the worded insistence of each of us, without respect of persons.

Any expression of the integrity rock, the believing point at the silent depth of our being, acts exoneurally, or beyond the limits of the bodily presence, to affect the mind and nervous system of our associates. Did not Dr. Mayo of King’s College, London, feel the exoneural influence, or the influence beyond the limits of the bodily presence of certain people? Did not Pliny the elder notice that some people’s bodies shed forth medicinal influence?

Inward God-believing stays unspoken through the lifetime if one does not choose with firm choice to speak it forth. With expression of the Integrity-Word “the Law goes forth from Zion, and the word of the Law from Jerusalem.” Nothing resists firm inward maintenance of the Rock-Centre-Truth that lies so still, native to us all, waiting and waiting bold, silent utterance. “All the people bless those who dwell in Jerusalem,” wrote a Hebrew prophet. He knew that those who stand by their noble convictions exert far reaching influence.

“I believed, therefore have I spoken,” said Paul, whose exoneural influence woke multitudes to new life in his generation; and whose influence proceeding forth to this day stirs the faith spark to shake the emotions, as Felix shook; or stirs a bold, responsive “I Believe,” in others; strong in effect as was the convincing energy of the man at the Siloam pool.

Confession of faith is an invigorating practice. “I had fainted unless I had believed,” said the king. “I consulted with myself, and I built the walls of Jerusalem,” reported the cup bearer of King Artaxerxes Longimanus, when surrounding enemies crowded him back to his bedrock executiveness.

The Throne place in man is his Rock I Believe. lt is strange that men have not noticed their own unbreakable original I Believe, I the Lord, with its wonderful exoneural masterfulness! “Signs follow them that believe,” said Jesus.

The faces of the golden Cherubims of the temple are always turned inward. Cherubims are emblems of thoughts and senses. The senses get their cues and clues from inward believing, either as clouds and darkness of false believings, or shining sparks of true believing. Is it not written that “his own counsel shall cast him down”? Do we not notice in life that the Napoleonic “I believe that God is on the side of the heaviest artillery,” finally casts its Napoleons on the sands of defeat? Such a believing is a smoky believing, or a non declaration of Original Believing.

When Nehemiah consulted with himself, he held his dialogue with the Throne Place of himself, not with the clouds and darkness around about that Throne. He struck back to his Gnosis Rock, where Irresistible Ruler- ship abides forever in all men alike. Thought and sensation are the cherubims of our sanctuary, our temple. They train together. They experience all things of existence according to the depth toward which the vision turns, from which depth they draw their conclusions. With faces turned inward to the Rock from which we are hewn, they draw from the Gnosis throne, independent of outward encounters; or if self recognition is not to the Rock of “I, the Lord,” they draw from the trembling cloud of unknowing round about the throne of hidden Knowing.

At the Throne Place, the Zion Centre, our Knowing and Believing are One. “l know whom I have believed,” said Paul, “he is able.” This was the believing that Jesus meant; the masterful executiveness of “my integrity that is within me.”

Wonderful things are spoken of the Indwelling Gnosis: “Thou fillest with hid treasure.” “Let search be made in the king’s treasure house.” “Who bath put wisdom in the inward parts?”

With high instruction as to the training of our senses and our thoughts toward the treasure house of our kingship Isaiah enjoined, “Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.”

Thus without sequential presentation of that which builds thoughts and sensations, all the suddenly inspired of time have set their hand and seal to the precedence of the looking faculty in all accomplishings and all experiencings. And they show how the exaltation of the mystic sense to the heights is ever followed by its sure return to the Sonship Centre, the Unlimited Executive throned in man himself. “Did not he that made that which is without make that which is within also?”

Nehemiah reported that only one out of ten dwells at his own centre, even among those who have been told the Great Gospel. And he seems to know why all the people bless those who willingly offer themselves to look toward their own Jerusalem centre. It is because they only of all the children of the gospel send exoneurally forth their integrity’s resistless pulling power on waiting health, life, joy, wisdom. “Canst thou draw out leviathan with a hook?”

It was Coomra Sami’s firm believing that shed blanking over the German traveller’s senses. He believed in his own power to give manifestation and his own power to take away manifestation. But his firm believing was not the original Gnosis or holder of his own power at his throne place, for the effects of his believing was transient, while rivers of the Everlasting flow from the hid place of our original knowing, our giving and taking Rock.

Behold, I will lay thy believings with fair radioactivity, is what Isaiah the prophet means by promising that our stones shall be laid with fair colors. When he writes of the sure foundation, the tried stone, he means the original Believer and Knower at our centre, with its tremendous exoneural, far proceeding energies, world without end.

To look to the Rock whence we are hewn is to begin to say, In mine integrity within me I Believe, I Know that I and the Father are One. This was the “liver-forth” point of the magi of old days; the lever-force, the believer- executive never destroyed in any creature. Whoever has looked to this his own foundation stone, and spoken according to its speech, has proved its working force.

“I, Alfred Tennyson,” said the young writer, when all the reviewers called his work “drivel and nonsense, and most dismal drivel at that.” And he shut himself alone with his I, Alfred Tennyson for ten years. At the end of that time I, Alfred Tennyson was pronounced the prince of song from one part of the world to the other; in palace and hut, among the literati and the ignorant.

For “he that standeth steadfast in his heart . . . doeth well.”

“I, l, I, Itself I, the whence and the whither, the what and the why, l, l, l, ltself l!” wrote forth one who had looked to the Original Rock — the pit of the unlimited Self. And such victories over the world’s oppositions as this “l, l, l, ltself l,” wrought forth, are the wonder of the New Age.

Mozart felt the music of the land adjacent, and with joyous confidence he offered his inspired pages to a Publisher. “l will not pay you a penny for such music,” said the publisher. “Then, my good sir, I must resign myself to die of starvation,” answered young Mozart. And he did. Notice what power he gave the refusal of money! Notice what power he gave lack, deprivation! It has been pronounced a lasting disgrace to the land of Mozart’s birth, that his death and burial were like a pauper’s closing down. But were they? On the principle of the propulsive strength of inward believing, how could his contemporaries hold up against such positive steel needles of propulsion as his dangerous inward dialogue gendered? He did not remember that “for we are made partakers with (victorious) Christ, if we hold the beginning of our confidence steadfast unto the end.”
Plato spoke of a handwriting on the liver in man. That was as near as he could express himself on what Job discovered as wisdom in the inward parts. By this we see that Job was nearer gathering his cherubims or senses and mind to the inward Knower than Plato.

Ezekiel the prophet tells how the King of Babylon consulted the livers of his responsive animals to read how it was proceeding with his own outward affairs. The death of Alexander the Great, and also of his general Hephastion, was foretold by the livers of their animals, acted upon exoneurally by these great men’s inward dialoguings. How much thay needed to know that they could take back the power they gave to the liver records and decree life renewing which the next animals would register!

Everything and everybody not braced to independence by looking to his own original Knowing and Believing Rock gets under the projective force of the inwardly stronger among the cloud-and-darkness believers; that is, under the exoneural power of his propulsive neighbors. Much of the healing done in this age is accomplished by the strongest holder of a healing believing. When the man who believed himself aided by the great red dragon of Scriptures cured so many ailing people of England, was his believing based on the original Rock of Truth, or on a stiffly maintained conviction outside his Original Gnosis? Was it not from the cloud and darkness round about his deep I Know?

When a certain woman cured so many sick people by the influence of an invisible Indian attendant, was she strong in Original Truth, or sturdily believing outside its lnward Throne? That is, outside her “I gave power to the Indian; I can take back the power to myself and need nothing but my own far extending right decree to cure my neighbors.”

“That was the Light that lighteth every man that cometh into the world.” Nobody doubts its word when it expresses itself. From deep to deep the world around each answers, I Know That! This Tenth chapter urges the finding of the I Know.

George Eliot declared that she was possessed by an inward demon of despair when she wrote Romala. This was her dangerous consultation with cloud and darkness believing, held firmly till its exoneural affected all the people who read the book. They caught a touch of her inward despair. Napoleon’s false believing worked with strong influence on his responsive soldiers, till at Waterloo, in Belgium, 1815, his believing that God was “on the side of the heaviest artillery” broke down. For, “Every plant that my Father bath not planted shall be rooted up.” Napoleon’s plant was never planted of our Father. Our Father’s Plant reads, “Not by might (and not by army) , but by my Spirit, saith the Lord.”

The Holy Spirit is the radio-in-extenso of God. The Holy Spirit revives, instructs, empowers, defends. It is the radio-in-extenso of all who look to their own lnward Integrity Root and rest on its victory-shedding I Believe! I Know!

And believing is stirred by seeing. Dr. Evans the great healer, could with inner vision see so plainly the action of the vis medicatrix naturae in sick people, that he could say with bold confidence, “You are being healed.” And they would hurry into health. He began to see in himself the action toward him of the exoneural energy of some who conceived of him as a menace to their own precedence. Having no vision toward the Unhurtable Me at his inward foundation, he perished. The far reaching influence of the mistaken conceptions of his persistent enemies found workable soil in Evans. See how great a defense from damage it is to have a boldly declared inward conviction of the undestroyable Me: “He that believeth on Me hash everlasting life.”

Let us take today to “look unto the Rock whence we are hewn, and to the hole of the pit whence we are Jigged.” Let it be nothing to us how badly or how goodly human activities are secretly or openly dealing with us. The more executiveness they show, the stronger the call for our looking to the Rock where I Believe in Myself as Undefeatable Lord of the harvest.

When Paul discovered that. Timothy at Ephesus was always breaking down under the secret criticisms of the Ephesian Christians, he wrote to him urging him to take heed unto himself, and to continue in his doctrine; “for in doing this thou shalt both save thyself, and them that hear thee.” And obedient Timothy looked to the Rock whence he was hewn, and strengthened up by re-stating his original Believing and his original Knowing, to such a degree that he ceased from ofttime falling into sickness and tears of discouragement, and drew the Ephesian Church with him into an invigorating Centre of Divine Ministry.

Paul wrote to little Titus, the terrified preacher to the Cretans, those celebrated liars of Homer’s time and of Paul’s time: “Speak thou the things which become sound doctrine — sound speech that cannot be condemned; that he that is of the contrary part may be ashamed — that they which have believed in God might be careful to maintain good works.”

And Titus maintained his Rock lntegrity so robustly that he stopped the lying of the Cretan Christians; made his own instructions their guide, and his name their watchword for more than a hundred years.”Like attracts like.” “No man can come to me except the Father that is within me draw him.” Father is sometimes mentioned as Faither — The lntegrity Rock of my God Faith, my Believing Centre, my inward-Knowing Point. The artist draws artists around him. The musician draws players upon instruments and singers of sweet tunes. The sound in doctrine draw around them lovers of sound doctrine. The great draw the great. The greatly true draw lovers of truth. The lntegrity-healed strike forth lntegrity-Health as flint and steel strike forth sparks.

By the practice enjoined by the ninth chapter, we pay attention to the Judah Angel of man’s presence; and the Judah Angel of his presence glows and invigorates the Joseph human of his presence, till only the sound, sane, powerful Son of the Everlasting Father stands visibly before us! lt is magian ministry to use our power to draw forth the Judah Self of man.

Often the Joseph self, the external mind and bodily frame, show forth the perturbations of readjustment. As the sun breaking through the clouds causes a hurrying and scurrying of the clouds, but the sun wins hither- ward its shining face, so the disorders of flesh and mind hurry and scurry for “the Sun of righteousness with healing in his Wings” to glow in face and form of neighbor.

When the sun has won its glorious way the clouds cannot be found. They have been lost in sunshine. Thus all excitements of mind and body disappear. The emotions of fear and anger, grief and distrust, jealousy and greed subside. The pains and sicknesses of the body rage and hurt anew, then disappear.

Whatever of bed rock truth is real to us is soon real to our neighbors. Though their dissensions rage, they are sure to show forth health and strength as signals of agreement. ls it not written that Michael and his angels fought against the dragon and his angels, but the dragon and his angels fought among themselves, till they could not be found? So do the clouds hurry and scurry among themselves till they cannot be found. As nothing of cloud has hurt the sun, so nothing of dissension has hurt the shining Me of our neighbor. He feels our recognition of the immortal and victorious Spirit of God glowing through him, and straightway he forgets his old sensations.

To obey the command Look unto Me, is to be a stirrer-up of seditions among the sensations and thoughts of our associates, like Paul among the men of Jerusalem, when by carrying the victorious Name in his heart he caused a great uproar among them.

Paul was not found disputing with any man, yet they called him a “pestilent fellow.” He did not try to set the people to quarreling, yet he was arrested as a “stirrer-up of seditions.” Ezra the reformer, nearly seven hundred years before Paul’s time wrote, “I am for peace; but when I speak, they are for war.” Ezra could not even speak peace in his secret heart without setting his neighbors to wrangling.

The secret heart set for shining peace stirs up the cloud thoughts of men. But peace is a ruler as the sun is a ruler. “My peace I give unto you,” said Jesus. And families shall become excited, and friends shall argue, as their former thoughts begin to let go; but I will not cease calling, “Come, ye blessed of my Father!”

Let him that standeth for the might of peace ever abiding as the Masterful at his secret Throne not give away to the turmoils of mind or matter. Let there be firmness in the heart. Keep to the Key Science, as the true singer in a choir of voices keeps the keynote regardless of the voices out of tune. lf the true singer loses the key the choir’s music becomes dissonance. lf the true singer maintains the key all the other voices come to accord.

It is inexorable truth, that maintaining the Throne Science is standing at the Success Point of our being.

Standing on our original conviction that God reigns, we find that what seems to be punishment for sins is unformulation of the framework of false notions. ls it not a false notion that Peace is only victorious by killing those who offend against Peace? Yet this is the position taken century after century by the teachers and leaders of the easily beguiled children of earth.

At the siege of Leyden, was the little handful of helpless people obliged to slay the crews of the Spanish battle ships in order to be victorious? No. The people of Leyden prayed till they struck back to the rock place of their own original confidence in Victorious Peace, and the menacing Spanish fleet disappeared.

Is the law of the Rulership of our Throne Place abrogated? No. “If my kingdom were of this world, then would my servants fight” is everlastingly true of the Throned Christ in men. The time is ripe to stand for the I Christ in you the hope of glory; the mystical mastery of Mine integrity within me, taking back the power we gave to fighting for peace, and giving forth peace for fighting. “lf thou wouldst believe, thou shouldest see the glory of God.”

In the presence of Death, the supposed world conqueror, there was a greater Master feeling the far radiance of the Living Father, his own Original Self. And Death let go its clutches. And the soldiers of the Roman legions fell on their faces before him. “Watch ye, stand fast in the faith, quit you like men, be strong” — for “the angel of the Lord doeth wondrously.”

We all believe in this divine law of action at our own original Believing Point. Let us inwardly say so! And let us maintain the secret word of our own Original Knowing till it demonstrates beyond ourselves by its own exoneural or far reaching energy.

When the head of a nation declares that the only pillar upon which his nation rests is his army, can he expect his pillar to endure? Must he not eventually feel the army-pillar cracking under the weight of a nation’s leaning?

The leader of a nation has a great opportunity. The more he is revered the more gladly his people believe as he believes. Let him declare with the Original Believing common to himself and his people, as the King of Judah declared before his army, leading them to incredible victory, “Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.”

lf the whole world is hidebound in its cloud and darkness believing, the whole world will be in hurrying and scurrying of unformulation when the silent few shed forth the mastering beams of their firm confidence in the Lord as the Only Defense of the world. They know their kingship because they know that the Highest Lord and the Inmost Lord is one Lord.

“But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of affliction,” wrote Paul to the Hebrew Christians hidebound in their old believings. Felix trembled at the preaching of Paul, but did not tremble hard enough to unformulate defeat and death. The Swami Vivakananda trembled in the silent presence of a believing Guru, till he unformulated all the false notions that hugged him down. The notions made him sick in body and hysterical in mind as they hurried to disband. But the Sun of the Guru’s knowing that I in you Almighty won its way, and made a shining light of the youthful Hindu.

“The hand of God hath touched me,” said Job, when the perturbations of his mind and body and affairs of life threatened his utter destruction. But he came out as Job the triumphant Lord of Ur.

“And I, Daniel fainted, and was sick certain days.” What made Daniel tremble thus into sickness and unconsciousness? An angel had touched him, reaching to the integrity within him. And Daniel rose up greater than the mind and body of his former self, and stood forth as revered head of the astonished magi of Babylon.

Balaam’s body pained him and his mind was angry and argumentative. What had stirred the thoughts of Balaam’s mind to fury and the state of his body to pain? The presence of a shining angel standing in the way. Balaam calmed down upon agreeing with the angel’s message, and lost himself and his pains in tranced sight of the Star of Jacob, the Bright Messiah of time to come.

Many a sickness and many a mental resentment would subside, leaving a Believer with wholesome health, if the pangs of their unformulation had not frightened the preacher of the truth. See how much more radio-inextenso the stiff believer in his troubles exercises than the gentle Timothy-like preacher of the truth sometimes brings to bear. Let the Timothy type retire him to his closet, and looking to the Rock, whence he is hewn, the original I Believe and I know in himself, let him state again silently and firmly: “I gave power to opposition. I take back to myself the power I gave to opposition.”

“Could we but stand where Moses stood,
And view the prospect o’er,
Not Jordan’s stream, nor death’s cold flood
Could fright us from the shore.”

The rough River Jordan was the dividing line between the Hebrews as slaves in a foreign land, and their establishment in their own country as a free nation. There is a dividing line between being caught in the machinery of the terrifying non-statement of inward knowing, and standing free born and masterful on the silent Insistence of What I Inwardly Believe and know!

This is our Jordan Tenth. Notice how “the people came up out of Jordan on the Tenth.” Notice how the firm Joshua told the people to sound the trumpet of jubilee on the Tenth.

All people with some inward believing from which they never swerve find things of nature and affairs of life entering into league with them. Peter was told that heaven would stand by his bindings and his loosings, making his speech to work miracles, because his original believing had expressed itself. Peter sensed his own I gave power and I take away power. He felt what Jesus had announced: “I have overcome the world.”

Elijah the prophet astonished the Zarephath woman by the miracles his speech effected. Others had spoken the same words but they had accomplished nothing. Elijah had held the divine dialogue unswervingly: “I, the man of God.”

The wife of Manoah was not overthrown by her husband’s declaration that they had seen God and therefore they must die. She stood sturdily by the plant of our Father’s planting, that to see Him is to live. And she brought forth Samson, the strongest man Israel ever produced. He had the sternest legislative ability and the boldest executiveness lsrael had ever confronted. The anarchistic majority were held in awed subjection by his masculine masterfulness. And the marauding nearby tribes fled at sight of him.

Something Samson-great is always the outcome of boldly maintaining the Gnosis or deeper wisdom born with us. Job accomplished great things by steadfastly beholding toward the face of the Transcending Almighty and daringly proclaiming Thy hands fashioned me — Is not the root of the matter in me?

I in you is the plant indestructible. lt is the Rock of Refuge in the day of calamity. lt waits the Moses smiting of my ofttime stern insistence, till what I am in mine integrity within me masters for me wherever I walk.

Our own secret text gives its color, clue and climax to our life affairs. “I believe God reigns,” said a young man, with his heart in his voice. Every business he undertook failed under his hands without his once flinching from his rooted conviction. At last one failure more disastrous than the preceding nearly choked off his “l believe!” But he rallied, and uttered it forth again. A miracle suddenly turned the scales. Suddenly he was as victorious as David of Judah. If he had neglected that last utterance of his believing he could not have entered into the miracle, for it was by looking up and protesting, “l still believe God reigns,” that he was suddenly given the miracle of new heaven-prospered conditions.

“In the morning sow thy seed,” said Solomon, “and in the evening withhold not thine hand; for thou knowest not whether shall prosper, either this or that.”

Unswerving maintenance of inwardly planted truth to the time of its outer demonstration, is symbolized by the chrysoprasus stone — the apple green stone of a fresh new earth; or new outward conditions among our associates and their affairs: the invariable resultants of our silent dialogue, “I, the Lord.”

No matter what adversities face us, they are breakable under the ministry of Inward Truth invariably stated in trouble or in peace. “If thou faint in the day of adversity, thy strength is small.” That is, great strength will not show forth by standing to and practicing flinching.

“By the rivers of Babylon, there we sat down — we hanged our harps upon the willows — for there . . . they that wasted us required of us mirth — (but) , lf I forget thee, 0 Jerusalem . . . let my tongue cleave to the roof of my mouth.”

Though savage enmity and perpetual misfortunes seem our portion, let us not forget the Jerusalem Rock Self whence we are hewn, with its gushing waters of goodly miracles, our rightful portions forever.
We must not forget our Zion Lawgiver though our emotions seem nearly to wreck us. “Get thee to the prophets of thy father, and to the prophets of thy mother,” cried angry Elisha to the King of lsrael who had insulted him. But suddenly Elisha remembered that his mission was to bless; and he blessed King Jehoram and his two friends with heavenly victories.

There is a voice within us inaudible till made audible by our definite insistence. And this voice shaketh “not the earth only but also heaven,” said Paul, “and signifieth the removing of those things that are shaken . . . that those things which cannot be shaken may remain.”

“And they said unto him, Master, where dwellest thou? And he said unto them, Come and see. And they came and saw where he dwelt, and abode with him that day; for it was about the tenth hour,” I, in you.

From the beginning it has been written that the priests of lntegrity shall wear clothing for aura) of salvation, till all flesh shall transform and all mind shall renew as heavenly exoneural of their definitely stated inward conviction, not of sin but of the Mighty-Believer in each man, Lord of lts own environments, Knower of the Final Doctrine; Seer of Itself as Self-Existent Deity, giving life to the faint by taking away the downward crowding power of faintness and decreeing strength; inaugurating Peace by withdrawing the power of war and decreeing Peace.

These signs shall follow him that consulteth with himself, taking to himself his scattered power to reign as A New Worker in A New Dispensation. “Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost bath made you overseers.”


The Eleventh and Twelfth Lessons constitute a science by themselves; a science for the most part unintelligible save to the awakened practitioners of the directions of the First Ten Lessons.

The Eleventh and Twelfth Lessons are the Eschatology of the Mystical Science.

E. C. H.

Chapter 11

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