High Mysticism by Emma Curtis Hopkins
Chapter 11 — Ministry
Keep hard to one science till you master it. Light flashes on any subject or object by much attention to it. The disciples of the Christ preached One Name only till it flashed into magian effulgence through them and they founded that mighty league the world has since acknowledged as destined to endure forever. They believed that “He that is faithful over a few things, I will make him ruler over many.”
King Solomon stood to the building of one house till in the eleventh year it shed abroad such an influence from the unseen world to which it was pointed that all who looked to it were set at liberty. Jonah in the darkness of his dreadful prison, looking often and often to the temple’s distant dome glistening under a noonday sun his outer eyes saw not, left his dark prison, hurled suddenly toward the Heaven-charmed house of Solomon.
David knew that whoever would look straight to the Unseen Highest would be set at liberty from his weight of flesh and his weight of foolishness. “They looked unto Him, and were lightened,” he declared. So true has this ever been that people have actually found themselves dropping corpulence by seeking Ain Soph the Beautiful Countenance of the Absolute, above thinking and above being. They have also found themselves lightened of their cap of ignorance, knowing wonderful and happifying laws by ofttime and ofttime answering back the wooing Supernal with wooing responses. “Thou . . . hast made me wiser than mine enemies,” cried David, after daringly announcing that his “eyes (were) ever toward the Lord.”
Looking toward a sky beyond our visible sky, the ancient Norsemen saw the Adam and Eve of the new world which should once more arise after the twilight and destruction of the gods. They caught Norse names for the Adam and Eve of the world to be — Lif and Lifthrasir.
Looking to the sky above the sky, the Mayans of ancient days found the origin of mind. lt was a goddess. They named her by a Mayan name signifying, Mother of the Nature-Mind.
Gazing high, Hesiod the Greek saw rushing spirits scattering gifts among the sons of men, which the sons of men took no notice of except when the gifts rushed into them here and there, as stars sometimes collide with each other. Hesiod did not seem to discover that the sons of men may woo the rushing gods to grant each its own kind of gift to the wooing one. Other Greeks tell us that as the worshippers of Mercury wooed Mercury to grant unto them prosperity, and the worshippers of Morpheus cried unto him for sleep, lifting up their hands with their eyes, beckoning and beckoning Morpheus till in his whiteness he folded them in sleep, so every nineteen years the higher-wooed Apollo came into sight to grant happy harvests and beautiful offspring.
Some ofttime watcher toward the Heights above the skies, to what a great king once called “the glory above the heavens,” is to catch a new language. It is not to come to the greatest linguist among us for he has had his gaze on men to catch their intonations and accents; or on books to teach him grammatics and word derivations. The new lingua shall be the speech of right judgment to some second Abraham facing Unspeakable Judgeship, baring his head to the lnscrutable Unseen, meekly declaring, “Shall not the Judge of all the earth do right!” And a great multitude shall speak his language; a great multitude whom no man can number; for it shall be the speech of heaven and earth as one speech, whose words shall instantly accomplish that whereunto they are sent.
If Apollonius could speak six languages he had never studied, because of his much talking to invisible gods, how wonderful must be the discourse of “the Great, the Mighty God, great in counsel and mighty to work” for that new Abraham who much and often notices that the Judge of all the earth is speaking divinely executive words never before heard on this planet!
The very name Abraham means a great multitude. What a wide swath shall the new Abram or Abraham cut, he who holds his conversation high!
Notice how broken up and wildly dissatisfied people are if events and circumstances run into unwanted cosmic currents which no human being seems to be able to stem! They are no Abram or Abraham of the New Dispensation. Only the old language of grieving and rebellion advances forth from them toward us. The psychometry of them is old “Ephriam . . . like a silly dove, without heart,” as Hosea the prophet explained.
Let us notice the comrade Abram drew toward himself by agreeing that a Wonderful Judge is handling the universe: Melchisedek visited him! Origen said Melchisedek was an angel. Martin Luther and Melanchthon said he was Shem a Survivor of the Deluge. Epiphanius said he was the Son of God appearing in human form. The Jews said he was the Messiah made visible. He brought out bread and wine to Abram, and blessed him!
So he who holds his conversation high shall comrade with noble visitants, and cause their inspiring instructions through his speech to ray forth New Truth throughout the earth. ls it well with thee?” sayeth the High Judge. “According to Thy judgment it is well with me, therefore it is well,” he shall answer. Thus he grants the judgment of the Great Judge to strike fire with his own judgment, as bamboo stick striking bamboo stick sparks fire, sparking him into new life conditions. So, and only so responding, can man swing in with the advancing New Order, rejoicing with New Rejoicings, shedding across the earth morning beams of the New Age. Let us isolate with the Heights, that our ministry be of the Heights, new, far reaching, irresistible, after the order of Melchisedek!
Attention to the Overlooking Vast Highest wakes Self recognition; calls attention to hidden Self; what Novalis the poet friend of Schiller, called our transcendental Ego. Some other long-ago mystic Germans noticed that as they were glancing upward they found the Heights gazing toward them. Then they declared, “God’s sight with which He sees me is the same sight with which I see Him.”
As all invisible operations clashing together form visibles, so right judgment is made visible in speech and action by looking toward the Judge “that shall be in those days,” as Moses foresaw for us. “He shall bring forth . . . thy judgment as the noonday.”
We have certain invisibles to glance toward which cause undesirable speech and action to formulate, Notice John Calvin upward watching toward his own flying imaginations, and seeing them smiling on his actions as he burned the good Servetus for disagreeing with him! Beza an adorer of Calvin’s imaginations declared that all who opposed Calvin ought to be hanged.
But “When thy judgments are in the earth, the inhabitants of the world will learn righteousness.”
“Thy judgment was unto me a robe and a diadem.”
“Thy speech bewrayeth thee,” the officers said to Peter, who had been with Jesus, the New Teacher, in Jerusalem. Doubtless when Peter spoke of high watch they knew he was a Christian and could probably raise the dead.
Only attention to the Highest wakes Self recognition that rises to cross the bar above prejudices and false judgments. Across the bar Truth is the only language. Truth according to that language has promised to stop the discords of human minds and its angry sensations. We are all candidates for that victorious truth not yet spoken.
There is a Health zone facing us. Notice that the sick who have not crossed the Health zone have to spring above the bar, laying hold of Health, or they must stay under, this side the Health zone. David lifted up his hands with his eyes and caught on to the Hands of Health stretching toward him. “I cried unto thee and thou hast healed me,” he acknowledged. So also Peter laying hold of the Hands beyond the bar stretching toward him, crossed above into Health, taking many people along with him.
There is originality beyond the bar. Let us lay hold of Original Knowledge stretching hitherward and be drawn up into new quickening doctrines. Let us speak with New Tongues. The quickening wisdom hither streaming shall cause those people who like Sisera are planning to do the world mischief, to suddenly forget their plans, and themselves be drawn high across the bar into Wise Peace.
Let us acknowledge High Judgment. Let us cross the bar into that state where we are not afraid. Judging this side the judgment bar we are often afraid; but “Whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.”
Come, 0 people! Let us all together cross the upper bar, laying hard hold of the Hands that stretching toward us draw us into fearless wholeness!
“We went through fire and water, but Thou broughtest us out into a wealthy place.”
“He sent from above; he took me; he drew me out of many waters.”
Let us all together be born into the Above! The Apostles called high in their day, led off by Peter the ardent: “By stretching forth thine hand to heal,” he cried, “signs and wonders may be done by the name of thy holy child Jesus.” “In strength of hand the Lord spake thus unto me,” reported the son of Amoz, brother of the king: “The people that walked in darkness have seen a great light.”
The executive faculty in man is his inner visional sense. Wherever this visional sense looks other senses are pointed and insist likewise with it. Looking upward to a sun it cannot see, the oak tree rises into a higher country all sunshine, wind, and rain to nurture its awakening greatness of body, limb, and leaf. Enduring as seeing the Sun of righteousness with healing in His wings, man enters the country above where visible angels and their judgments comrade with him. A new sunshine gives him new views of his fellow-man. No longer can he see the precious sons of Zion any other than the fine gold Jeremiah declared them to be. As the morning sun shows off the roses in the garden to be altogether different from what they looked to be in moonless night time, so people everywhere are judged differently by all who have crossed the bar into the bright upper Country.
Let us not look back to Chaldea, or Egypt, or India, for the great secret of miracle-working life. Let us look to the upper Country close at hand. By strength of hand the Lord brought us out from this place,” shall say the New Leaders heavenward. Let us spring past the bar of bondage into the free country of Health and Right Judgment. “Behold, now is the accepted time; behold, now is the day of salvation.”
Caliph Ali was called the lion of God because high vision had taught him that man’s own lot or portion in life is seeking after him.
“When ye pray, believe that ye have, and ye shall have,” said Jesus. They all say the same things when they look to the upper Kingdom.
“Far through the misty future,
Like an arrow of golden light,
An hour of joy ye know not
Is winging its silent flight.”
But how can we enter the joyous realm while we are bemoaning our lower lot? Even Dante saw that we must take our eye off our circumstances and look up to the River of Heaven flowing over our heads. He agreed with the son of Amoz: “And when ye see this your heart shall rejoice, and your bones shall flourish like an herb.”
The Moslem knows that knowing that his own is this minute looking toward him is a drawstring on its hurrying toward him. Knowing is a drawstring:
“Deep in the heart of thee,
Soundlessly low —
The Vach language wordless —
Thy Soul pointeth, Lot”
The gnomon in the heart is ever tending toward the upper Country.
“Homeward is the Tao’s course.”
By the law of Number Ten we learn to take back to ourself the lordship we gave to defeat, deafness, death. We take back to ourself the power we gave to people to hurt our feelings. We take back to ourself the power we gave to poverty, inconsequence, ignorance. We learn that the four and twenty elders of Paradise are gratified at our temerity, and shout, “We give thee thanks, Lord God Almighty . . . because thou hast taken to thee thy great power, and hast reigned.”
By the law of Number Eleven we learn to use our hither drawn plenteousness of power to spring upward into our native and rightful New Wisdom, New Health, New Views of Life. The Egyptians saw in us, so re- empowered, a likeness to the Scarab drawing sustenance from the very dirt ball that humiliated it, and using that sustenance so drawn, to strenghten its down pressed wings to fly into free sunshine, free airs, free rains; free denizens of higher life. This is not only euphony, sweet wordings; it is humanly practical. Immediately people do stop hurting our feelings and sink into flatness when we take to ourself the power we gave them to hurt us. Immediately ignorance lets go and genius of a new order is ours when we take back to ourself the harming power we gave to ignorance. So our genius for rising as Fore-Helpers to the discouraged and defeated in the battles of human beings with their human dirt balls, fulfills the prophecies of three thousand years ago: “I will lead them in paths they have not known.” “They shall mount up with wings, as eagles.” They shall be an angelic ministry.
It is no wonder that Jesus of Nazareth could go in and out of the kingdom at His will, seeing that He had taken back to Himself the crushing power He had given to earth, and the hiding power He had given to heaven! How triumphant His voice: “All power is given unto me, in heaven and in earth.” “Where I am, there ye may be also.”
Was not Paul wonderful to say, “l live; yet not I, but Christ liveth in me.” Were not the Brahmins wonderful to discover, “Brahma is you yourself?” Was not Jesus wonderful to explain, “Did not he that made that which is without, make that which is within also?” Himself always crossing the bar beyond the shadow system, forever finding that the Highest Self and the Inmost Self is one Self?
Men act foolishly by reason of judging from the evidence of the shadow system this side the Highest. As, if our money is snatched away we judge that we are deprived and humilated. That is judging within the shadow system this side the High Rich Zone. Looking up and crossing the judgment line we lay hold of the Hand that stretching hitherward giveth liberally Miracles of unexpected combinations, shadows of Finished Splendors from across the Bar do surely then transact in our behalf! So we judge another way and word concerning life. We judge with Abraham that truly “the Judge of all the earth doeth right.” We jubilantly talk face to face, “In Thine hand it is to make great and to give strength.” “Riches and honor come of Thee.”
Wise Hebrews of old were watching for the power of the Highest to overshadow some divinity-sensitive human and drop a Messiah into the world. It is declared by certain Hebrews that many Jews have really believed that Jesus and Mary fulfilled the prophecy, though they were pledged to act against their own believing. As there is an exoneural influence from secret believing, we now see over six hundred million declared Christians as outward marks of the secretly held believing of the Hebrews.
For unexpressed believings come to outward showings. They are the idle words that burst forth into active exhibitions. They are still believings that find their way into loud results.
“That every idle word that men shall speak; they shall give account thereof.” “Now is come the time of the dead (the still) that they should be judged.”
An Emir of Cashmere had an occult reader of secret, unexpressed believings. It was his genius to lay his finger on the unconsciously held believings of the high court officials and prophesy exactly how they would actualize. Many an important personage was astonished at being removed from office. Many a lesser personage was amazed at being promoted.
The Emir sent the occultist to England to put his finger on the subsecret of England’s greatness. “Britannia rules the waves, and the sun never sets on her dominions.” This for the outward grandeur of a little island people must be explained to the Emir. He waited three years while the occultist watched for the hidden springs. Finally the occultist found the deepmost national secret of England’s greatness. lt was l. H. S. — Jesu Hominem Salvator — or, In Hoc Signo. (Jesu the Saviour of mankind, or, In this sign conquer.)
The Emir ordered the mystical formula I. H. S. to be inscribed on all his own possessions; curtains, rugs, gold and silver plate. “Go to, now, I also will be a great power,” he said.
The Hebrews of old had an almost forgotten formula of faith. It was, “There shall no man be able to stand before thee” — I will contend with him that contendeth with thee.”
On this account the Jews were not allowed to number their army. They might have an army; but small or great in number, the Augment thereof should always be the Unseen Almighty, in Whose victorious alliance they firmly believed.
They just as firmly believed that if they numbered their army it would be defeated.
David had always conquered all foes with his invincible soldiery. He had become proud and hard-headed as victorious kings always become, and numbered his forces, though Joab his leading general implored him not to number them, saying, “The Lord make his people an hundred times so many more as they be.” But David made out the tally of his ranks, oblivious of Joab’s protests.
Then Gad, who was David’s occult reader of the outrushings of secretly held unspoken believings, told King David of the opening he had made for the outrush of the sub-reservoir of universal Hebrew certainty that numbering the army was disastrous. He showed David that numbering the army was doubting the Ally.
Within three days 70,000 of David’s most stalwart warriors had fallen dead from pestilence. The king had made an opportunity for sub-believing to come forth with unrestrainable energy into nation-wide manifestation.
Jerusalem (the Self) is besieged to the eleventh year of Zedekiah, or Justice of Jehovah. Until the only secret believing is the boldly declared original truth of my Father’s planting — the Gnosis not subject to defeat, there is ever the menace of some idle word. “Whatsoever a man soweth, that shall he also reap.” “One jot or one tittle shall in no wise pass from the law, till all be fulfilled.”
There have been two grandly uttered great believings in the history of man. They have sprung boldly forth from the divinely planted deep wisdoms of the inward parts. High Watch has struck back to them, and great have been the outward demonstrations of these two believings. Mankind has lately crossed them over with disbelievings, and sodded them down with refusings, till they are lost to view as original truth capable of mighty executiveness. They are sung and recited now long since as beautiful figures of speech, symbolics of unknown laws; but when God put wisdom in the inward parts, and showed the deep findings of upward look toward His Vast, Vast Countenance, He made these believings the energy of executiveness to save from war, pestilence, disease, death.
The first is believing in the power of His Revealed Name. “For this cause have I raised thee up — that my name may be declared throughout all the earth.” “The name of the God of Jacob defend thee.” “And this is his commandment, that we should believe on the name of his Son, Jesus Christ.” “Whosoever shall call on the name of the Lord shall be delivered.” “Our redeemer, thy name is from Everlasting.”
The second deeply planted Gnosis, is that mankind does not fight for the Almighty; the Almighty fights for mankind: “Set yourselves, stand ye still, and see the salvation which the Lord will work for you; for the Lord shall fight for you, and ye shall hold your peace.” “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight.” “Fear not, I will help thee, thou Jacob, and ye few men of Israel.” “Not by might, nor by power, but by my spirit, saith the Lord of hosts.”
One attempted believing there has been, over which mankind has stumbled and fallen and quarrelled much. Nobody has given mankind the clue, for nothing of it is to be revealed till the fulfilled moment of steadfast obedience to the ever uttering mandate, “Seek ye my face evermore.”
This attempted believing has been as to the substance and nature of the Presence of Deity in the universe. Mankind has partly believed in the Being of Deity as Principle, and partly believed in the Being of Deity as Person.
As “Principle” demands reasoning, it follows that the ill-made or weak-brained arc left out of the scheme of salvation. The weak-brained can hardly come at the albegra of “One Presence in the Universe; therefore as I AM, I am that ONE.” To the very cleverest brained Jesus said, “Why reason ye?” as though the reasoning of the reasoners was not the light of salvation. “What I say unto you, I say unto all, Watch,” He said; and He repeated the injunction.
There is no child so stupid but can be made to look up to One ever beholding him, till gleams of intelligence steal down the track of his upward looking.
As “Person” intimates form and collect of parts, the term Person applied to Deity has stirred wide human resentment. “Who is like unto thee, glorious, fearful, doing wonders?” sang the children of Israel. “Touching the Almighty, we cannot find him out — with him is terrible majesty,” cried Elihu the Buzite. Yet the children – of Israel and Elihu the Buzite had come nearer to knowing Deity than any on earth before them, or, saving the Apostolic hierarchy, even since their inspirations. “The nature of Deity is undetermined,” reads the most modern of Cyclopedias.
By the instruction of the Tenth Study in Divine Law we find that lower attentions strike back no farther than the shadow system gathered round the throne place of our inward being, while attention toward the Countenance of the High Redeemer inhabiting Eternity strikes back to the original Believer, the divine Gnosis, the throne place of our own being, where the knowing of the Lord Self lies deep.
Daniel got caught in a lions’ den by much knowledge of cause and effect in wickedness. He was in the teeth of the law of what a man soweth that shall he also reap. Had he not aforetime thrown other men to the lions? But he had never let go the bold statement of his inward certainty that God should send His angels to keep him. “0 King, live forever,” he said, “My God hath sent his angel, and bath shut the lions’ mouths, that they have not hurt me.”
Likewise also Paul got caught by stones till he died of stones. Had he not in times past stoned other men to death? But his inward certainty that “He that believeth in me, though he were dead, yet shall he live,” waked him from death. Thus mighty is an inward certainty firmly maintained, never ignored, never forgotten!
Nations with nation-wide certainties should remember them often, keep them flaming by bold oft- time expression. If there is certainty of conquering and salvation in Jesu Hominem Salvator, a nation should never talk or write of sacrificings of its men, but only of conquerings and victories by its men daringly going forth in the power of Jesu.
If it has once stated its trust in the Almighty to deliver with bloodless victory, it should never let the trust get cooled over by fear of armed foe or dread of failure of its Backer and Ally. On account of not fearing, wrote Isaiah, “Thou shalt be far from oppression.”
“The eleven stars did obeisance to me” (Joseph) . All the stars and the laws of the stars give way to the miraculous touch of the Supernal. “Joseph” means, He will add. He, the Supernal Unseen, will add to life as it now stands, life by the miracle. He will add to powers as they now show forth, powers unaccountable. Every attempt was made to slay Joseph, but the Unslayable Supernal was his shield. Poverty and slavery tried to crush him, but the Unseen Lord Uncrushable folded him as a buoying sheath. He was not afraid because he had made the Fearless One his high watch tower. ls not fearlessness a defence? But how does a coward generate fearlessness? By no process we may be sure except by much attention to the Author of fearlessness. Do we not show forth that which constantly attracts our inward gaze? Consider how the sight of the angels of Mons altered the looks and the conduct of the soldiers who beheld them!
“In the eleventh year — was the house finished,” and Solomon said that all who looked to the house should feel its Mystical Rulership for miraculous liberty.
“House” signifies character. “Finished house” is character at its eleventh state, with all its mystical powers in full action. To look at the light burning in the upper chamber of the house of Rai Shalligram, postmaster general of North Western India, was to sense the effect of Rai Shalligram’s Mystical Rulership. He had faced the splendor of invisible Brahma till his whole being was infused with the miracle of Brahma. He was certain that if he were naked and alone in a desert, Almighty Brahma would feed him, clothe him, shelter him, protect him from ravenous beasts. The rulership of his unshakable certainty was like far gleaming points irresistible to the men who caught sight even of his house. They all felt like throwing aside their families, their business, their clothes, their previous minds, and fleeing to trackless desert places to be alone with Great Brahma.
The “house” of Gideon had reached its eleventh stage. “Look on me” was all he had to say to cause Israel’s armies to wake victorious liberty for all Israel.
Peter and John had touched the eleventh stage of character. ‘Look on us” was all they had to say for natural laws to unclamp.
Character is judgment, and judgment is character. We are known to our neighbors according to our judgment.
If we judge according to Universal Protection, seeing all mankind embraced in Its mighty arms, upbearing, defending, as wings of eagle mothers under untried eaglet pinions, we give all who look toward our house new emotions, new judgments concerning Universal Allah, Brahma, God, as though for them a new light had broken on life and its mysteries. They catch bold assurance of Omnipotent Augment. “Their judgment and their dignity shall proceed of themselves,” wrote the scientific prophet Habakkuk. Did not Socrates say that right judgment straightens out conduct, and wrong judgment deflects it? Did he not urge people to get right judgment by some attention to that which would eventuate in right judgment?
The establishment of the Jesus Christ judgment in man is the fruition toward which all religious and mystical laws are bent. “The Father-hath committed all judgment unto the Son,” He said. “My judgment is just.” The judgment day is come when all men judge the Jesus Christ judgment. It is the day of fire and brimstone to all other judgments. Appearances count for nothing. What stands back of appearances in its unalterable excellence holds undiverted attention. Is not man, back of his appearance of folly and decay an immortal being, stately, wise, flawless?
Ezekiel says we have been in Eden the garden of God, when we have looked toward our own deep rock integrity, our hidden God Self: “Thou bast been in Eden, the garden of God, and the ruby is thy covering.” Taking Martin Luther’s advice to let the Scriptures interpret themselves, we let Job interpret “covering” or robe. “My judgment was as a robe and a diadem,” he declared. So the ruby signifies right judgment and kingship. “A king that sitteth in the throne of judgment, scattereth away all evil with his eyes.”
No mistake is made by one who looks straight forth from his integrity centre. He sees a full barrel of meal where the widow sees bare boards. He sees genius where others are seeing failure, or death, or insanity. He is the judge who sees the way to raise the dead as the mathematician sees the way to cube the fraction. He sees the right relation of man to man, and his word is the expression of his sight. Did not the word of the Lord in Elijah’s mouth raise the Zarephath child? How had his word caught the spark of such executiveness? By his recognition of his own, “I, the man of God.” How had he come to such high estimate of his own “l”? By much attention to the Lord God of lsrael, before Whom he declared himself as forever standing.
The Eleventh Lesson in Divine Law tells of the integrity within as right judgment resident in all men alike; covered in all men by flesh and its mind as in a crypt of darkness. As silent is right judgment as if dead. It is called the mountain of Zion by Jeremiah, who wails that the “mountain of Zion which is desolate, the foxes walk upon it.” He means that small, low, mean, myopic judgments run ahead and formulate our speech: “The precious sons of Zion,” he said, “comparable to fine gold, how are they esteemed as earthen pitchers.”
As Elijah’s recognition of his “I” as the word nigh him, even in his heart and in his mouth, came from much recognition of the High Redeemer inhabiting Eternity, and this looked forth from him as right estimates, so other men catch their self recognitions from associating with other stronger men, and pass on their judgments wherever they go.
“Many seek the ruler’s face, but every man’s (final) judgment cometh from the Lord.”
The Ganges mother loved her baby. She hugged it to her with passionate devotion. But she threw it to the crocodiles, because her husband’s judgment was the ruler’s face that she was daily seeking. So her judgment catching fire with her ruler’s judgment struck forth into action against her beloved baby.
As bamboo stick striking bamboo stick sparks fire, so judgment sharpeneth judgment.
Notice the difference between the prophet Elisha’s judgment striking against the Shunamite’s inner chords, and the judgment of the Ganges husband on the Ganges mother’s chords. Elisha was judging always the judgment of life, joy, victory. “It is well with thee?” he asked the Shunamite, whose heart was breaking. So strong was Elisha’s living agreement with life and joy that she answered, “lt is well.” “Is it well with thy husband?” asked Elisha. “lt is well,” she answered. “ls it well with the child?” “It is well,” was still her word. The smite of Elisha’s judgment on the waiting chords of her being struck forth the spark-speech that waked life in the dead child, joy in the husband, the day of judgment in the mother.
Saul caught fire with the judgments of the prophet Samuel by constant association, till the men of Israel were astonished at Saul’s prophecies.
There is One with Whom we can associate till our “speech bewrayeth us.” His Vast, Vast Countenance shining as the sun, now beams upon our heads divine wisdoms, and glows life-giving actions in our undertakings. He is the Great Ruler Whose judgments strike fire with our waiting chords, till the Lost Word sparks on earth, with its instantaneous miracle-working energy. The life coal lingering in the faint must fan to flaming fires of undying Omnipotence at the smite of the Lost Word on the ethers. The joy chord mute in the breast of humanity must tremble with good news as from a far country at the Lost Word’s sweet import.
The judgment of the Great Ruler is on the Finished Estate that faces us from every infinitesimal point in the universe. All things and all people are adjustable at every instant to their own finished estate of flawless excellence as judged by the Great Ruler’s judgment. They all wait the promised New Speech to show their own finished fact.
“Give ye ear, my judgment is toward you,” saith the Great Judge. “And I will come near to you to judgment.”
“Pray as if you had already received,” taught the Master. Of course we have already received, if it is already finished and near at hand. Is it not waiting the lighted eye to make the prayer of acknowledgment a simple truth?
The angle of repose in physics is that angle at which one body may rest upon another without falling. The angle of repose between God and man is where man’s judgment and the judgment of God agree. “I have put my judgment in thee for a light — Here is my rest forever; here will I dwell,” saith the Judge of all the earth.
“They neither marry nor are given in marriage,” said Jesus. Of course not. They are already married from all eternity under the eye of Allah. What is all this marrying and giving in marriage but trying to adjust to the Finished Marriage? This great truth was visible enough to “Baal Shem” so that he could sometimes see which people were married, and he led them across the breadth of the land to meet each other.
He knew, like all advanced Moslems, that What Ought to be Is. “If we ought to be there, then we are there; let us sleep.” And a week’s journey was performed in one night, while they slept, because the great Moslem rested on the Ought to be that Is!
Solomon was the forerunner of the resters in the Ought to be that Is. He knew that according to the judgment of Jehovah God he already knew, therefore he knew. And though he had not studied them he told of the stars and the stones, and of the growing things, from the cedars of Lebanon to the hyssop that springeth on the wall. Jesus knew that according to God the Father He already knew all things, therefore He needed not that any man should teach Him. “Is it not written in your law — ye are gods,” He asked the people.
As there is no respect of persons with the Highest I AM, He told His disciples to call no man upon the earth their Father, regardless of appearances, that the straight line of healing energy from their Father might run through them, to the revealing of what verily Is, everywhere they walked. Thus to them the apparently dead were as alive as the apparently living. To them the sick were only as straight sticks deflected in water. So they took the sick by the hand, and pulled them standing. “Rise and walk,” they said.
They were hard masters, reaping where they had not sown, for they had not to sow the seeds of good instruction and see them spring up where the sick or dead were concerned. They saw that what already Is was under everybody’s feet, and all anybody had to do was to stand on it!
Right Place. Right People. Right Powers. Right Possessions.
This is the High Science of Jesus Christ: “Go thy way, thy son liveth.”
Anthony of Padua suddenly saw into the kingdom. From his pulpit in Padua he heard them telling the woman that her son was dead. “He is alive!” shouted Anthony. And to the astonishment of all Padua, not one of whom had any knowledge of the Unalterable, Finished Fact, the boy they had seen dead was found to be alive.
The Finnish woman subconsciously knew that according to the judgment of the Lord Inexorable she could not be in debt, for what was hers was hers unalterably, and what was the other’s was his from the beginning, and nothing could take from or add to the original endowment. With some awe but not with any astonishment, she saw sixty dollars multiply to one hundred and sixty on the table under her fingers. As she was only reputed to be in debt one hundred and fifty, she wondered for a moment what the extra ten might be there for, when she suddenly remembered that she had always believed the till would never be empty. Her forgotten believing had come to open showing. The word, idle even as the dead, had come to expression. “Now is come the time of the dead,” when some heaven-born recognition of the Eternal Actual wakes in mankind!
“And the Eleventh was the jacinth.” Pushing the red of the jacinth to its highest value we have the ruby, symbol of beauty and symbol of judgment. Beauty and judgment present the same credentials for our favor. They represent the proper adjustment of part to part, man to man. A good judge is more sought after than a king. He puts man into right relation with his fellowman.
Beauty is the proper adjustment of part to part. “How beautiful — how beautiful!” we exclaim of the Taj Mahal of Agra, India, and of the Mosque of Omar at Jerusalem. Yet each part of each temple is no more beautiful by itself than the similar parts of millions of other buildings. It is the proportion, the balance, the inimitable adjustment of part to part of the Taj Mahal and the Mosque of Omar which satisfies our secret Zion standard.
“The Lord shall send down judgment with fire.” “Thou shalt not pervert the judgment of the stranger.” The greatest stranger to man is God the Lord. Some heard the sound of His voice and said, “It thundered.” Others said, “An Angel spake.” But Jesus heard the voice of God in coherent speech: “I have both glorified it (My Name) , and will glorify it again.” The judgment of the Stranger was perverted by the people, but Jesus received it as the mystery of that Name which when called upon saves from sword, famine and defeat. He sealed to mankind the foretellings of the great prophets, that His Ineffable Name, key to the mysteries of the universe, should part the ages old silence with the promised new language, hastening over the Tao or Track of High Recognition.
“And the Eleventh lot came forth to Eliashib” — whom God restores. “l will restore to you the years that the locust hath eaten . . . and the caterpillar.” “lf any man sue thee at the law, and take away thy coat, let him have thy cloak also.” For what is the man suing? Surely he is violently striking out for adjustment to his own lot or portion in life. He strikes for judgment. He must not mistake his man. Meet him with the judgment firing one who has companioned with the Owner of the spheres. Give him the goods he strikes for, till by thee he also companions with the Original Giver and Divine Restorer to each man of all his inalienable rights. “With what measure ye mete, it shall be measured to you again.” There are coats and cloaks of greater value, to take the places of the coats and cloaks wrested from man by the other man on his rough way to his own goods.
“Whosoever shall smite thee on thy right cheek, turn to him the other also.” He, as before, is on his violent, mistaken strike for his own good. Let him not mistake his man. Nothing shall by any means hurt thee as the man strikes fire with thy right judgment: “No man taketh my life from me.” So estimating the blows of human encounter, we cross the bar between earth and heaven, and the ruby blood in our veins is the morn-glow of the New Kingdom. “I saw the city,” said John; and boiling oil and slander felt the estimates of the John Supernal. They had no power to hurt.
“Thou shalt not steal.” Is this a commandment or a promise? This must be according to your ruler’s face, law maker of the Ganges, or Lord Jehovah of the Fixed Estate. One veils the sight of the Inalienable Undiminishable that faces us. One exposes the Self Existent rounded Good not to be added to by action or non action forever.
One whose judgment has been the strike on our secret chords causes us to shut our neighbor away as a diminisher. One causes us to see him driving for our judgment’s bamboo smite, passed on from the Lord of the Inexorably Undivided, who sees the everywhere fixed lot awaiting its owner’s acknowledgment. Your speech “bewrayeth” your class.
“Thou shalt not take the name of the Lord thy God in vain.” Have we not discovered that the Name of the High Redeemer is the Lost Word, the Apocalyptic trumpet, which causes the shadows to flee away from the dead, the sick, the unhappy, the earth hindered, the instant it is spoken? It cannot be taken in vain! It is instantaneous in its rending of the curtains of hiding. Has the name God this instantaneous sign of its executiveness? What name can we not take vainly? We have learned that as the language of our lips “bewrays” our associations, either with the learning of the schools, or the Knower to the schools unknown, so our answer to the Mosaic decalogue “bewrays” our God.
And our acquaintance with Jesus Christ, Holder of the New Name that cannot be taken in vain, tells whether we are nearing the speaking of the Name that cannot be taken in vain, or driving round about to find it. For the Lord Christ only hath daringly declared, “I will give a New Name, which no man knoweth, save he that receiveth it.”
“Those that thou gayest me,” said Jesus. “I have kept, and none of them is lost save the son of perdition.” “Son” is idea, and “perdition” is loss. I have lost only the idea of loss, He said. The idea of loss is Judas. He is lost; and in the place of Judas is Matthias, the gift of God.
And Matthias is numbered with the eleven.” He is the value of all the eleven in one, as the gift of Elohim compasses all the good mankind could ask for, or even think, as good.
Is there not one sense of loss that haunts the best of the sons of earth? The death of that one sense of loss is the death by which he must glorify the Great Restorer. In the river Euphrates, or the river of human life that flows through mankind, we dam the onflow of original goods as they drive from the banks of the Land Beautiful to the Port Supernal. We dam by hugging hard to goods that harbor the Judas miasma of loss.
Approbativeness is hugged with its Judas miasma of loss. The dog whines under the table when its neighbor dog is praised. Yet no praises bestowed on the neighbor dog detract from the whining dog’s standing. It is only the idea or sense of detraction that hurts. Could the unhappy beast know the truth he would be free from his miserable Judas.
This is the death by which many, even great people, might glorify their Heavenly Giver’s impartial munificence; namely, by letting others be praised to high water mark for what they themselves, the great people, feel they deserve all recognition.
They must stand to the truth which the dog cannot appreciate. They must know that the praises belonging to them are theirs, and are near at hand; nearer for the spaces made by the departing encomiums. “I will also glorify them, and they shall not be small,” saith their Judge, their Great Original.
Affection is hugged with its Judas sting of the possibility of loss. What a log it is among the goods driving down the human life river! Somebody wins away our beloved in whom we have delighted. No hope remains. Philosophy may declare that when half gods go the gods arrive, but neither philosophy nor good will can help the heart to let go its one only among all others.
But why should we not trust to the Voice of the Highest? We are not dogs that cannot listen to the voice of Revelation. If the beloved is ours, none can remove the beloved! “l will restore,” saith the miracle-working Restorer. Confidence in the miracle of Jehovah is the ruby stone among the gems of character. It colors the blood with living fire. Let go, for the miracle of Jehovah! Make way for the miracle!
Ambition is charged with the miasma of humiliating Judas. How many of mankind have dropped out of sight, because their high seats have failed them that others might succeed in their places. It is the agony of kings, emperors, presidents, officials all along the lines of human emulation. Who has had voice to reach them with the divine “verily, verily,” that seats, thrones, honors, let go when they let go, making way for the Restorer’s miracle of honors? Age nor sex nor handicap can hinder the coming of the miracle of the Unseen Giver. The high seat belonging to each of earth’s millions on millions must see the old ambition log in the Euphrates life river give way, before it can come into place. “Sit thou in that seat, and none can make thee rise,” declareth Allah the Inexorable.
Acquisitiveness is another sign of Judas. The fear of loss of possessions goes ever with the acquisition of possessions. Nothing can neutralize the secret fear of loss in the breast of the owner of goods, save attention toward the mystic light of the Inexorably Determined that shines unnoticed over his head. What Allah has given cannot be diminished. And Allah has given more than man has amassed or ever shall amass!
Man’s face turning toward destruction, how can man help judging according to destruction? We judge according to our attentions.
The watcher toward Unlimited Ownership in the Upper Realm so near, has inward assurance of security.
Why do men build battleships, or lock their doors?
Surely it is because of fear of loss of some sort. Nothing voids of the Judas fear of loss till high watch teaches free letting go of fleeing goods for the coming of Matthias, the gift of the Father Munificent.
Letting go, letting go! How free may be the life river when we know the wherefores of our denudings! “This he spake, signifying by what death he should glorify God.”
“Wheresoever thou lookest, there is Allah.”
From every point in the universe the question faces us, “Is it well with thee?” And to every point in the universe the question-smitten chords of our being answer, “According to thy judgment it is well with me; therefore it is well.” By so agreeing, man strikes beyond the pairs of opposites, success and ill success, honor and dishonor, and is he of whom the Apocalyptic seer writes, “To him that overcometh, will I grant to sit with me in my throne.”
The vision of the Universal Judge ever toward the sons of men, being met by the return gaze of the sons of men, drops into the beautiful speech of the New Age just at our gates.
The Beatitudes of the Great Judge are all uttered as invigorating high science to the initiated. Notice how the non initiate stumbles at the blessedness of being reviled and persecuted and spoken evil against falsely. But the Initiate is no crying saint or rebellious Nietzsche. He knows that the persecutor by evil speakings and hateful revilings is knocking at the right gates. The Initiate at his judgment seat stands to it that the reviler is only violently taking the kingdom of his own heaven. The evil speaker is striking for right judgment. He is the Shunamite over again, meeting his Elisha the Tishbite, who does not flinch from yielding the basic good that the reviler is earning by hard labor, though he knows that the reviler might have had his good by an easier and quicker method.
Elisha did not quail at the signs of weeping. He held his own. Let us never flinch at what is happening around us. What is transpiring above us is our concern. And this wins all battles; for the kingdom across the bar is the Ruling Kingdom. It is the high watcher’s business to get all the world to be interested in the Ruling Kingdom for which its heart is truly yearning.
The Judge that standeth up in the universe facing us, saith, as if testing us, “ls it well with thee?” We answer “According to thy judgment, it is well with me; therefore it is well.” We find that this bold communion accomplishes a strange victoriousness over all our undertakings. Being well with us according to high judgment, we see that it is well with all others. Over all habitations we see the Other Kingdom glowing. We hail complaining speech as divine challenge; our great opportunity. Under all feet we are aware a finished globe rolls with wonderful offerings. Let us salute the ever waiting answers to our prayers. Is it not declared, “Believe that ye have, and ye shall have?” Is it not declared, “Thy lot or portion in life is seeking after thee?” I counsel you to heed no contrary clamorings. “Who is deaf as the messenger I sent,” saith Jehovah Nissi. “Salute no man (or opposition to The Judge) by the way.” The long looked for Judgment Day is within our gates. Let us joy in the fire of its purifying. Let us catch its brimstone Truth, the mysterious, great and mighty things not yet known to this world, which the prophets all heard announced as coming in with High Watch and glad accord with High Judgment.
The Sacred Books of all ages mention three sciences: Material, Mental, Mystical. Material Science declares laws that are sure; as that iron sharpeneth iron, and hydrogen and oxygen clashing together fall into thirst- quenching waters.
The Sacred Books proclaim a Mental Science to which the world can subscribe, as, “All that we are is made up of our thought.”
Mystical Science announces the miracles of “Predicateless Being,” setting the ways of matter at naught, and nullifying the thoughts of mind:
- “The flesh profiteth nothing.”
- “Take no thought.”
- “In such an hour as ye think not.”
Mystical Science is a chalice of golden wine passed along to the sons of men by John’s angels of the Apocalypse.
It is a new song for the hearts of the Children of the New Age.
E. C. H.