Teach Us to Pray, by Charles Fillmore, [1941]

When Jesus’ disciples asked Him to teach them how to pray He warned them against making a display of their praying in order to be seen of men. They should retire to their “inner chamber” and pray to the Father who sees in secret and rewards openly. Then He said, “After this manner therefore pray.” The Lord’s Prayer was given as a sample: not to be followed literally. It is a petition according to the American revision; but according to Fenton’s translation it is a series of affirmations, as follows:

“Our Father in the Heavens; Your Name must be being hallowed;

“Your kingdom must be being restored;

“Your will must be being done, both in Heaven and upon the Earth.

“Give us to-day our to-morrow’s bread;

“And forgive us our faults, as we forgive those offending us, for You would not lead us into temptation, but deliver us from its evil.”

As in all matters where we seek divine help we are free to use any words we choose or no words at all.

“Prayer is the soul’s sincere desire,
Uttered or unexpressed.”

Prayer in man is a conscious expression of the upward trend of nature found everywhere. So every impulse or desire of the soul for life, love, light, is a prayer.

Eliphaz repeated a prayer formula when he said, “Thou shalt also decree a thing, and it shall be established unto thee.”

Jesus put the same idea in these words: “Whatsoever ye shall ask in my name, that will I do.”

All growth and unfoldment from atom to sun is based upon this law of soul urge.

What you earnestly desire and persistently affirm will be yours, if you “faint not.”

When we frame our desires in sound words and place them before our indwelling Lord, we are using intelligently the supreme law of God in bringing into manifestation that which He has implanted in us.

A prayer without desire in it, a prayer without sincerity in it, a prayer without soul in it, a prayer without Spirit in it is a fruitless prayer.

But above all practice the presence of God in prayer. Divine Mind has given us all potentialities, in prayer we recognize it as the source of these, and with a right understanding of our relation to it our soul grows great with infinite capacity, all potentiality. “With God all things are possible.” “All things whatsoever the Father hath are mine.”

We have been so persistently taught that prayer consists in asking God for some human need that we have lost sight of our spiritual identity and have become a race of praying beggars. God is Spirit in whom we “live, and move, and have our being.” We are the offspring of this Spirit and can make conscious contact with it by turning our attention away from material things and thinking about Spirit. As we practice this kind of prayer our innate Spirit showers its life energies into our conscious mind and a great soul expansion follows.

Jesus described this in the following words:

“But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall recompense thee.”

This “inner chamber” of the soul has been variously named by Scripture writers. It is called the “secret place of the Most High” and the “holy of holies,” and Jesus named it “the Father . . . in me” and “the kingdom of God . . . within you.” What we need to know above all is that there is a place within our soul where we can consciously meet God and receive a flood of new life into not only our mind but also our body.

This understanding shows us that prayer is more than asking God for help in this physical world; it is in its highest sense the opening up in our soul of an innate spiritual umbilical cord that connects us with the Holy Mother, from whom we can receive a perpetual flow of life. This is the beginning of eternal life for both soul and body, the essential teaching of Jesus, which He demonstrated in overcoming death.

We have earnestly sought to know and tell others how to pray, and this book is our very best exposition of the subject. Language has not yet been invented to tell all the wonders that we have found since we began opening our minds to the Spirit in prayer. We have discovered enough to convince us that the body can be so charged with spiritual life through prayer that it will overcome death, as promised by Jesus Christ.

Do not enlarge the defects of this book until they darken its truths, but accept the urge to begin the practice of prayer and through it make contact with the source of your being. Thus you will prove that, as Job wisely taught,

“There is a spirit in man, and the breath of the Almighty giveth them understanding.”

Earth’s crammed with heaven,
And every common bush afire with God;
But only he who sees takes off his shoes,
The rest sit round it and pluck blackberries.
–Elizabeth Browning

OMNIPRESENCE, omniscience, omnipotence are verities of Being and are facts of existence.

The Mind of God, creative Mind, is perpetually moving upon supermind ideas and through them bringing man and the universe into existence.

Creative Mind is everywhere present; yet while it is within the mind of man it lies beyond the consciousness of sense.

Omnipresence is that spiritual realm which can be penetrated only through the most highly accelerated mind action, as in prayer. Thus in unfolding this inner kingdom we are dealing with a reality beyond the ordinary comprehension of man.

To the superbly tuned mind and brain of Jesus Divine Mind was a soil eager with vibrant life and light and substance, which He used to produce the finest of materials for both character and body building.

Spiritual character building is from within outward.

Spiritual character lives in man; it is what God has engraved on man’s soul, ready for development through man’s spiritual efforts. It is a reserve force of organized victory over carnality.

Man builds spiritual character by consciously functioning in God-Mind, where, laying hold of spiritual ideas, through Christ he realizes the Truth they contain; and as he thus weaves them into his soul consciousness they become a part of his very nature.

Our most effective prayers are those in which we rise above all consciousness of time and space. In this state of mind we automatically contact the Spirit of God. Indeed when we elevate our consciousness to that of Jesus Christ, the God presence becomes as meaningful to us as it was to Him. It is in this state of at-one-ment that we truly become aware of His sublimity and power.

“I go to prepare a place for you.” By getting acquainted with the one Mind as integral substance, we move with it and it moves with us, and thus are established within us new spiritual states of consciousness, a “place” where we are aware of the God presence as reality.

Jesus said: “My Father is the husbandman.” “I am the true vine.” “Ye are the branches.” “As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in me.”

“Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he cleanseth it, that it may bear more fruit.”

In this scripture Jesus is revealing to us that through Him we are born anew, born of God, and that through Him we may be consciously attached to God–as the branch is attached to the tree–so that we may not wither and be cast away.

Through Christ we are consciously attached to the parent stem. It behooves us to retain this attachment so that we may go forward in spiritual unfoldment and be crowned with eternal life.

Many good people think that God is a person located in a place in the skies called heaven. They pray to Him for what they want and are satisfied. This is the prayer of the primitive, personal man, and it meets his needs; but this is not direct communion of the Father and the Son, the communion with reference to which Jesus said, “I and the Father are one.” We must have this more intimate acquaintanceship or communion with creative Mind if we are in all ways to do His will.

God presence establishes us in ideas of honesty, strength, intelligence, spiritual manhood, perfect womanhood, all needed factors in the unfoldment of the redeemed man, all builders of the indestructible body temple.

Thus we must understand the nature of the God to whom we pray and awaken in ourselves that divine nature through which we effect our union with God.

God is power: man is powerful. God is wisdom: man is wise. God is substance: man is form and shape. God is love: man is loving. God is life: man is the living. God is mind: man is the thinker. God is truth: man is truthful.

Many people pray to God in the same manner as they talk to some distant friend over the telephone. We talk too much about God, too much as though He were a third person in the God-man relationship instead of the first. It is unthinkable that the Creator should cause to exist a creation so inferior to Himself as to remove it beyond the pale of fellowship with Him. In his saner moments man knows that this is not logical or true. It is man’s exalted ideas of God and his disparaging ideas of himself that have built the mental wall that separates them.

In our prayers we must meet God face to face and realize that we are getting that inner assurance which is the real answer to our petitions.

A minister, after twenty years of faith preaching, once was persuaded by a friend to try the Truth way of prayer, the way of scientific silence. Afterwards he confessed that when he touched God and found Him alive he was startled.

To Jesus the God presence was an abiding flame, a flame of life, of life everlasting that He felt in every cell and fiber of His being, making Him more and more alive, cleansing and purifying until He became every whit perfect. During our higher realizations of Truth we are often conscious of this abiding flame working in us and through us.

To Jesus God-Mind was a treasure field within Him in which could be found the fulfillment of every need He could possibly have. The Spirit of God in Him was constantly working, yes, steadily and persistently working, to transmute every natural impulse of mind and soul into a spiritual realization of life. To Him the Spirit of God was working to satisfy His inner craving with living substance and intelligence, thus rounding out soul and body consciousness into the perfect expression of Divine Mind itself. What a glorious satisfaction God must feel in His perfect Son Jesus who acknowledged His inner consciousness as one with, and as consciously expressing, God’s will and wisdom. God Spirit, God-Mind, is not in any way confined or limited; it is everywhere present. The “ether” of science corresponds to “the kingdom of the heavens” taught by Jesus. Light and other forms of radiant energy, the objective expression of the invisible spiritual forces, compose an omnipresent world more marvelous than the old-time heaven. All the forces of modern scientific discovery are but parts of “the kingdom of the heavens” described in the many parables of Jesus. Science recognizes the physical phases of the kingdom, ignores the mental, and utterly fails to comprehend the spiritual.

The announcement of Jesus to the obtuse Nicodemus, “Ye must be born anew,” gives us a clue to the shortsightedness of physicists. They have not developed the faculties of mind necessary to the discernment of the spiritual intelligence that moves the physical universe, consequently they see its material aspects only. A new school of science must be developed in which the mind of the Spirit will be given first place.

Truth is within ourselves; it takes no rise
From outward things, whate’er you may believe.
There is an inmost center in us all,
Where truth abides in fulness;
. . . and, to know,
Rather consists in opening out a way
Whence the imprisoned splendor may escape,
Than in effecting entry for a light
Supposed to be without.
–Robert Browning

ALL DOWN the ages man has been making the spiritual effort to realize conscious union with that innermost center where Truth in all its glory abides eternally. This realization can be accomplished only through true prayer.

The disciples of Jesus earnestly importuned, “Lord, teach us to pray.” Today, as disciples of the Master, we are asking of Him to be taught the way of unifying our consciousness with God-Mind. We would find that inner Truth which sets us free.

His instructions to the disciples were “But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall recompense thee.” It is difficult to improve upon this simple method. Quietly entering the inner chamber within the soul, shutting the door to the external thoughts of daily life, and seeking conscious union with God is the highest form of prayer we know.

The purpose of the silence is to still the activity of the individual thought so that the still small voice of God may be heard. For in the silence Spirit speaks Truth to us and just that Truth of which we stand in need.

Prayer is man’s steady effort to know God. There is an intimate connecting spirit that logically unites man and his source. This connecting spirit is the divine Logos, the Word of God, which in truth reveals the logic of Scripture. Because of this fact man instinctively feels and knows whence his help comes.

God-Mind, composed of radiant ideas, vibrant life, glorious new inspiration, is ours to use. Since we are the I will man in the supreme Godhead, let us through Jesus Christ realize our spiritual importance. Let us think deeply on the divine Logos, the Word of God! In it is the living impetus that is bound to vitalize the soul of man and enable him to develop his latent powers.

When we awaken even a very slight consciousness of this co-operative spirit, we become cocreators with God, and we find we can adjust any condition that comes into our life. Jesus was so completely unified with God-Mind that He could claim the words He spoke to be not His but those of the Father dwelling within Him.

Through prayer we gain the intimate relationship with God that Jesus must have enjoyed when He said, “I and the Father are one.” Jesus Christ is our teacher and helper. In prayer what should be our attitude, our interest, as we approach the divine presence? If we knew that right now we were about to be ushered into the presence of Christ, to what extent would our spiritual expectancy be aroused? No doubt we should be thrilled through and through at the mere thought. Let us feel this same intense interest, this same concern, as we approach the divine presence within ourselves. It will add much to the readiness with which we receive Truth.

ENTERING THE SILENCE

When entering the silence, according to Hosea, the command is “Take with you words, and return unto Jehovah.” After many centuries this instruction still stands approved today. To the metaphysician it means to close the eyes and ears to the without, to go within and hold the mind steadily on the word “Jehovah” until that word illumines the whole inner consciousness. Then affirm a prayer such as “Thy vitalizing energy floods my whole consciousness, and I am healed.”

Think what the mighty vitalizing energy of God, released through Jesus Christ, really is. Penetrate deeper into God consciousness within you and hold the prayer steadily until you attain spiritual realization and the logic of your own mind is satisfied.

To realize an idea in the silence is to clothe it with life, substance, and intelligence. To realize a prayer is to actualize it. To realize it is to clothe it with soul, to know there is fulfillment.

The word of prayer has in it a living seed that is bound to impregnate the soil of the mind and cause it to bring forth fruit after its kind.

Through Christ man has the power to realize that as I AM or I AM “vitalizing health” he is the great central magnet functioning in omnipresence, around which all the healing powers of Spirit revolve. He has the power to realize this truth until the most sacred ethers respond, and he beholds himself as powerful, peaceful, perfect: healed through and through. It is after this fashion that we engraft the healing word into our very souls.

When we were in Florida a few years ago a citrus fruit grower told us many interesting things about the growth of his orchards. There are many swamps in Florida. He had instructed his men to go out into these swamps, into the muddy black waters infested with creeping things, there to dig up the wild-lemon saplings with their strong, vigorous roots, to transplant them into well-prepared soil, and then to graft into them buds from his prize domestic fruit trees. Thus new trees laden with golden fruit appeared in due time. The strong, vigorous root of the wild lemon gave the new fruit added flavor and quality.

Metaphysically the law is “If the root is holy, so are the branches.” At least the branches are potentially holy. We find that the natural man is usually physically strong and vigorous just as the root of the wild-lemon tree is. The natural man also struggles in a murky, negative, swampy atmosphere without power to bring forth spiritually, just as the wild-lemon sapling does.

But the natural man can take a word of Truth and through “one-pointed” mind concentration can penetrate into the invisible, can unite his consciousness with the mind of God, and can hold a realizing prayer until the truth it contains is engrafted into his very soul. Thus just as the citrus fruit is developed through the grafting process, so man, through the engrafted word, becomes a strong, positive spiritual character.

There is only one God, only one ruling power in all the universe; and the highest avenue through which God can express Himself is man. The hungering for God that is felt by man in his soul is really God hungering to express eternal life through man. God is always seeking to awaken man’s very soul to His mighty presence. He thus expands the consciousness, offering man an opportunity more fully and more perfectly to express Him.

There is a partial unity with Spirit and there is a complete unity with Spirit. Whenever we wholly merge our mind with creative Mind we meet Christ in our consciousness, and it is when we are in this consciousness that our prayers are fulfilled. The ability to merge our mind into the one Mind makes a great man of us.

Every person hungers for eternal life, and in his effort to satisfy this hunger every soul makes its own concept of God. The ancients said that an honest man is the noblest work of God. Ingersoll said, “An honest God is the noblest work of man.”

In deed and in truth prayer is man’s spiritual approach to God, and effective prayer does not agonize. Neither Jesus nor any man who has fused his soul with the soul of God has suffered or agonized. The suffering comes as a result of separation and the effort to return to the consciousness of Omnipresence, “my Father’s house.”

Carlyle said, “Consider the significance of silence: it is boundless, never by meditating to be exhausted, unspeakably profitable to thee! Cease that chaotic hubbub, wherein thy own soul runs to waste, to confused suicidal dislocation and stupor; out of silence comes thy strength. Speech is silvern, silence is golden; speech is human, silence is divine.

“Fool! thinkest thou that because no one stands near with parchment and black lead to note thy jargon, it therefore dies and is harmless? Nothing dies, nothing can die. No idlest word thou speakest but is a seed cast into Time, and grows through all eternity. The recording angel, consider it well, is no fable, but the truest of truths; the paper tablets thou canst burn; of the ‘iron leaf’ there is no burning.”

Intellectual Silence and Spiritual Silence

IT IS MAN’S concept of God that makes prayer intellectual or spiritual. There is a vast difference between mere intellectual silence and that constructive silence which always gives the victory within the soul. The intellectual silence, which is limited in its power, is the silence where one’s whole attention is fixed on the intellect.

Herbert Spencer once said that he would gladly turn his life over to anyone who would live it for him and relieve him of its burdens. This no doubt can be said of hundreds of other weary ones. It reveals however the fact that man lacks the true vision of life and is not living it as God intended. Man should lift his eyes “unto the hills, from whence cometh” his help. He should dwell much on the truths taught by Jesus and make them a part of his very nature.

Jesus ushered into the race consciousness a thought atmosphere that we contact in the silence by just affirming in spirit and in truth the name “Jesus Christ.” There is true magic in this name.

When He said, “Come unto me, all ye that labor and are heavy laden, and I will give you rest,” He was mentally freeing man from his many trials and tribulations, and leading him into the broad highway of spiritual freedom, and joy, and abundance. To accept Jesus Christ as Saviour means to take His way of thinking and acting and make it ours.

There is a popular teaching that just accepting Jesus Christ as one’s Saviour will set into operation a spiritual magic that will save the soul from all past and future sins. The word “magic” implies accomplishing something with the assistance of the supernatural. We find that in deed and in truth there is magic in adopting the way of life taught by Jesus. But this is not mysterious to those who study the transforming power of thoughts and words. It is all contained in the formula stated by Paul “Be ye transformed by the renewing of your mind.” Instead of doubting, distrusting, and hating man, which is the fruit of the intellect, Jesus taught us to love man with all our mind, soul, and strength. Instead of fighting life and struggling to compete with millions of others in the same foolish war, as the intellectual man does, Jesus taught man to co-operate. Instead of wasting energy in tearing down, Jesus taught man to conserve his energy in building up. Jesus does not load on man’s back all the burdens of humanity; in fact He shows humanity how to love life, how to love the Author of life, and how to love life’s activities. In this state of consciousness man automatically drops the burdens of the intellect and enters into the freedom of real living. In the past the intellect has thought its power supreme. But while it is a wonderful faculty, it is in truth the tool of Spirit, and as such it needs discipline if it is to be able to perform its perfect work.

The intellect is always busy, jumping from one thing to another, much of the time dwelling on the daily routine of the workaday world or on conditions in the world at large. The first step in scientific silence is simply to still these outer intellectual thoughts so that the consciousness may become subservient to the Spirit within.

In I Peter 2:2 we read, “As newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation.” Those who are seeking and receiving spiritual understanding are born anew every day, and every day the milk of the spiritual word continues to feed and nourish the soul.

Moses was commanded by Jehovah to make all things after the pattern shown him on the mount. In the heavens of the mind, the spiritual center in the crown of the head, the Lord keeps ever before man life’s perfect pattern. But man must have the spiritual ability to discern this pattern if he is to fulfill the requirements of scientific prayer.

By quieting the mental man, by passing through the discipline of intellectual silence, man arrives at the very threshold of God’s workshop, the threshold of Being. As he passes into the inner chamber he finds he is entering the holy of holies, where noiselessly, silently a mighty work is always going on but where there is “neither hammer nor axe nor any tool of iron heard.” God works in the stillness. As man comes into the presence of God with his prayer in the form of an affirmation of Truth, holding the prayer steadily in mind and consciously unifying his mind with the mind of God, he is aware only of the soundlessness of God’s word as it weaves itself in and out through the whole soul and body consciousness, illumining, redeeming, and restoring him according to his faith and trust, according to his strength and power to receive. This is quite different from mere intellectual silence that does not know the way of spiritual unfoldment. In this spiritual silence man’s realization is established in his heart and he has the assurance that his prayer is answered and that the law of demonstration brings forth the fruit.

The realization is not only written in the soul but in the intellect, whose seat of action is in the front forehead. The intellect always perceives what has taken place within and has power to retain its perception and to express itself accordingly. Thus the intellect serves Spirit, and as it unfolds it becomes more and more like Spirit, and it becomes in deed and in truth the instrument of God.

Carlyle must have had an intellectual understanding as well as a spiritual understanding of divine law when he wrote, referring to the kingdom within: “Art not thou the living government of God? O Heaven, is it not in very deed He then that ever speaks through thee–that lives and loves in thee–that lives and loves in me?”

Constructive thought force is a great and mighty power, but when it is realized in the silence it becomes the one and only power in all the earth. The understanding of this made Jesus an adept in the domain of scientific prayer.

“The God that made the world and all things therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands.” Jesus was born down among the animals in the manger at Bethlehem. There is a truth symbolized in this; for not only the intellect in man is to be redeemed through prayer but also the body; even every animal propensity must be redeemed and lifted up through Jesus Christ. “In the name of Jesus every knee should bow . . . and . . . every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”

Is any among you suffering? let him pray. Is any cheerful?
let him sing praise. Is any among you sick? let him call
for the elders of the church; and let them pray over him,
anointing him with oil in the name of the Lord: and the
prayer of faith shall save him that is sick, and the Lord
shall raise him up.–James

THIS IS A very definite and wonderful promise. According to the record, it was undoubtedly acted upon by the disciples and proved to be very effective for hundreds of years. That this mighty promise still stands is proved by unnumbered thousands of Jesus’ followers today. Faith healing through prayer has become a practice founded on principles that never fail when rightly applied. Those who seek the kingdom of God and His righteousness are having all things added, as promised. When we “take with us words” and attempt to go into God’s presence, our faith in Him is the power that swings wide open the gate that leads into the inner kingdom.

But in order to keep the gate ajar it is a daily necessity to withdraw into this deep stillness of the soul. Listen first to the innate voice of faith; then through the centers within the subconsciousness you can appropriate the life, substance, and intelligence of Being.

Man builds up an enduring state of faith by repeated realizations of Truth. The illumination thus gained comes forth in man as spiritual understanding expressed in sound words.

Faith draws upon substance. Dynamic, creative, transforming power is roused to spiritual action when man affirms his unity with Almightiness and his undaunted faith in its power.

“Seek good, and not evil, that ye may live; and so Jehovah, the God of hosts, will be with you, as ye say.” “Concerning the works of my hands, command ye me.”

Man must not only be submissive and obedient to the divine law; he must also realize that he is the offspring of the ruler of the universe.

When asking the Father for that which belongs to the Son under the divine law, man should assume the power and dignity of the Prince of Peace. He should not crawl and cringe before an imaginary king on a throne but rather feel that he is the image of an invisible being who has created him to represent His mightiness as well as His loving-kindness. We should affirm with conviction those mighty words uttered by Jesus: “All authority hath been given unto me in heaven and on earth.”

The prayer of faith is not supplication, a begging God to give things to man. Prayer at its highest is the entry of the ego through faith into a realm of mind forces that when rightly contacted change the character of every cell in brain and body. One who has mastered even the primary technique of prayer has made contact with the spiritual ethers that connect all minds, high and low, and by means of which great reforms for the good of man can be projected into the world’s thought ether.

When Jesus prayed, sometimes the whole night long, He did not plead with God over and over to do what He asked. Through positive faith Jesus was laying hold of new ideas, which through His spiritual understanding He incorporated into His consciousness, which included both soul and body. Through this mental process He became a living demonstration of spiritual man.

Today Jesus Christ is our helper and teacher. Every man when he prays should recognize and take advantage of this truth. He can profit much by realizing that the same Spirit is in him that was in Jesus, who became the Christ. Paul wrote, “But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you.”

Jesus is teaching us today that to pray effectively we must believe and know that there is a dispenser of the thing asked for and that by reaching out in prayer we can receive it from the one great source. This is truly the prayer of faith. “All things whatsoever ye pray and ask for, believe that ye receive them, and ye shall have them.”

Faith, the conviction of a higher providing source, is based upon spiritual logic or innate reason and on the certainty that an all-wise and all-powerful Creator’s plan includes necessary provision for His offspring. Among even the primitive forms of nature this providing law is active. The insect stores food in the egg for the sustenance of its progeny. When man emerges from his animal consciousness and feels within him the stirring of Spirit, he finds that it is supremely logical and true that Spirit has provided for his supply and support.

When we have achieved spiritual realization of our prayer and our innermost soul is satisfied, we have the assurance that the thing is accomplished in Spirit and must become manifest.

We may continue in our realization of faith until the whole consciousness responds and the instantaneous demonstration takes place.

Spiritual Truth, psychology, and science tell us that visible things come from the invisible and are dependent upon the unseen for their existence. The sense mind cannot conceive of this.

“But there is a spirit in man,
And the breath of the Almighty giveth them understanding.”

Before man can fully appreciate and work the spiritual law, he must cultivate a consciousness of reality. When he does this, he finds he is automatically working with God, through Christ, and that he can say with Jesus, “My Father worketh even until now, and I work.”

Prayer is impotent and unfruitful when the one who prays is without the firm belief that his petitions are answered. When man turns wholeheartedly to God, the prayer of faith brings forth abundantly. Healing currents of life are freed and flow into and through soul and body, healing, redeeming, uplifting the whole man. Since the prayer of faith is the activity of divine love, let us pray without ceasing, knowing that God hears and grants our petitions.

Truly the Lord is in the midst of us. When we turn toward the omnipresent light of Spirit in faith, our eyes are opened to the astonishing fact that this seemingly material body and these temporal surroundings conceal the immanent God. We come to understand what Jacob meant when he said, “How dreadul is this place! this is none other than the house of God, and this is the gate of heaven.”

In prayer attention is the concentration of the mind upon a statement of Truth. Attention is focalizing the I AM or inner entity upon a word of prayer, until the inner meaning is realized and the soul is aware of a definite spiritual uplift. As a lens focalizes the sun’s rays at a given point–and we know how intense that point of light may become–so concentration focalizes the mind on a single idea until it becomes manifest and objective.

In concentration the Holy Spirit works through the divine mother substance to bring forth the fruits of Divine Mind. The Holy Spirit is the teacher. The teacher and the student use the same principles; but the teacher arouses and inspires the student to greater achievement. The Holy Spirit today is urging us to greater spiritual effort.

When we direct the mental powers upon a definite idea, faith plays its part; it is involved in concentration. As we give attention to the idea through one-pointed mind concentration, we break into a realm of finer mind activity, called faith or the fire of Spirit. Thus faith opens the door into an inner consciousness, where we hold the word steadily in mind until the spiritual ethers respond to our word. Earnest, steady, and continued attention along this line is bound to bring forth the fruits of the Spirit in abundant measure. A steady, unwavering devotion of heart and principle to Spirit develops in us supermind qualities.

Prosperity through Prayer

“NOW THERE cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear Jehovah: and the creditor is come to take unto him my two children to be bondmen. And Elisha said unto her, What shall I do for thee? tell me; what hast thou in the house? And she said, Thy handmaid hath not anything in the house, save a pot of oil. Then he said, Go, borrow thee vessels abroad of all thy neighbors, even empty vessels; borrow not a few. And thou shalt go in, and shut the door upon thee and upon thy sons, and pour out into all those vessels; and thou shalt set aside that which is full. So she went from him, and shut the door upon her and upon her sons; they brought the vessels to her, and she poured out. And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed. Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy sons of the rest.”

The story of Elisha and the little pot of oil that at his command and with her co-operation filled all
the vessels in her house and also those of all her neighbors so that she had enough oil to pay all her debts, free her children from bondage, and provide a living for herself and her sons, reveals the working of a mighty law.

Metaphysically the meaning of the name Elisha is “God is a saviour; God of deliverance; to whom God gives victory; God is rich.” The widow typifies a belief in lack, a thought or a line of thought in consciousness that has fallen away from that inner union with the divine source (husband) and as a result is suffering from lack of supply.

Elisha (meaning also “God is rich”) showed this woman how to shut the door and realize that her supply came from within. Then he revealed to her how to pour out the oil (love) of plenty, and how it would prove a permanent supply. Any thought is a prayer in which we realize that our desires, God directed, are answered the very moment they are expressed.

Christian metaphysicians find that words that express thanks, gratitude, and praise, release energies of mind and spirit, and their use is usually followed by effects so pronounced that they are quickly identified with the originating words, effect being merged in cause.

Let your words of praise and blessing be to Spirit and the increase will be even greater than it is when they are addressed to man. The resources of Spirit are beyond our highest flights of imagination. You can praise a weak body into strength; a fearful heart into peace and trust; shattered nerves into poise and power; a failing business into prosperity and success; want and insufficiency into supply and support.

Do not beg in your prayers, but praise and give thanks for the new self-manifesting God of abundance fulfilling every desire of your heart.

Make a “date” daily with God and keep it. He will never fail you. Some persons are overtimid about their religion. They fear ridicule and misunderstanding. A certain banker had established a certain time each day for going into the silence to pray. His bank, which was located in a country town, needed to borrow what it considered a large sum of money, and he was in New York City negotiating for the loan, but without apparent success. However he was strong in the silence and trusted God regardless of appearances. While he was talking the matter of the loan over with the New York City banker his “silence hour” approached, and our country banker was puzzled what to do. He finally decided to be honest with God, and in the midst of the apparently unfavorable discussion in regard to the loan, he quietly announced that he always devoted a few moments to prayer at that hour and begged to be excused.

The face of the city banker at once lighted up. He instantly recognized that this country friend had something that he did not have: he was poised, peaceful, trustful in the face of defeat. So the city banker hesitatingly replied that he also was in the habit of observing a daily moment of prayer and that he would gladly join him. Then and there they entered the silence together and had a high realization of God’s power to supply and to bless. At the conclusion of their prayer session the city banker informed the country banker that he was satisfied that his securities were good and that the loan would be made without delay.

Emerson’s inspiration or comment on prayer was “Prayer is the contemplation of the facts of life from the highest point of view. Prayer is the soliloquy of a beholding and jubilant soul. It is the Spirit of God pronouncing His works good. But prayer as a means of effecting a private end is theft and meanness. It presupposes dualism and not unity in nature and consciousness. As soon as a man is at one with God he does not beg. He then sees prayer in all action.”

Father Almighty! We bow before Thine infinite goodness, and invoke in prayer Thine all-merciful presence of love.

We ask, and as we ask we give thanks that Thy power and presence are here in love and that we are tightly held in Thine all-embracing arms, where our every need is supplied and where we shall ever rest secure from all the buffets of the world.

Open to us the inner chambers of peace and harmony, which divinely belong to us as Thy children.

We come as little children into the sacred and trustful presence of Thy love, knowing full well that only love can draw and hold us in peace and harmony and prosperity.

Every fear falls away as we enter into Thee and Thy glory of love and as we bask in the sunshine of love, Thy love, Thy never-failing love!

MAN MUST build a perfect soul structure with faculties capable of always producing abundantly for both his spiritual and his material welfare.

In order to accomplish this man must become familiar with what the metaphysician terms omnipresent Spirit substance, which is visible only to mind and the nature of which is to sustain and enrich whatever idea is projected into it.

This Spirit substance stands back of and gives support to man’s every thought and word. It is ready to provide food for all living creatures everywhere.

Today man is learning consciously to make union with this invisible spiritual thought stuff and appropriate and manifest it. Our supply and support is governed by our familiarity with substance and by our mental hold upon it.

Spiritual substance is the source of all material wealth and cannot suffer loss or destruction by human thought. It is always with us, ready to be used and to make potent and fertile both the soul and the body consciousness. In this connection Jesus said, “I have meat to eat that ye know not.”

Just as God has been from the beginning so Spirit substance has been from the beginning. This substance is in fact the Mother side of God, the feminine element in God’s nature. It is the universal medium in which we plant all ideas of supply and support.
Just as the earth is the universal matrix in which all vegetation develops so this invisible Spirit substance is the universal matrix in which ideas of prosperity germinate and grow and bring forth according to our faith and trust. The “dust of the ground” spoken of in Genesis represents the radiant substance, the fruit of the initial thought in the expression of the substance idea. Under the influence of man’s mind radiant Spirit substance continues to be manifested in form and shape. For example, the sunshine is incorporated in the products of the vegetable world; these being appropriated by man through mastication, digestion, and assimilation, it becomes part of his body. Light and electricity are forms of radiant substance.

Someone has said,

“The hand that rocks the cradle
Is the hand that rules the world.”

In this same way the Mother side of God may be said to cradle our good, nurturing it into manifestation and producing the influences that hover over and enrich our life. We should always bear in mind that if we are to demonstrate we must pay strict attention to the conservation of the spiritual thought stuff. If we are to go forward spiritually, we must not waste our thought stuff in idle thoughts, in thinking thoughts of poverty, discontent, jealousy. We should positively weed out of consciousness all thoughts of poverty and failure, and in thinking or speaking of our affairs we should use the very highest and best language at our command.

Whatever the seed word is that is implanted in omnipresent Spirit substance, this seed word will germinate and grow and bring forth fruit “after its kind.” Just as the farmer therefore selects the very best seed corn for planting, so we must choose the words that will bring forth the rich harvest of plenty.

We should bear in mind that God is our silent partner and that His wisdom and strength, His energy and skill are ours to use. We should realize that in every soul there is undoubtedly present (as a result of former effort) a great reservoir of radiant Spirit substance, which is ready and eager to be tapped and freed so that it can supply our every need.

To gain control of Spirit substance we grasp it with our mind; that is, lay hold of the idea back of it. Right thinking is necessary in using the mind constructively to bring about right results.

The Father-Mother God has provided abundantly for all. In truth, when a babe is born into the world it brings with it faculties that, once set to work consciously functioning in the omnipresent etheric substance, open up channels through which unfailing supply and support come to this one. The divine-life idea in the awakened soul is implanted in divine substance and brings forth a new being, the Son of God.

The realization of the following prayer will awaken man to the consciousness of his divine supply and support:

The idea of the one reality is quickened in me, and I am alive and athrill with the one radiant substance of Spirit.

Sometimes in demonstrating prosperity God’s mill seemingly grinds slow. The reason is, first, that man’s consciousness is functioning in such a thick envelope of materiality that it is hard to get action. And secondly, man has not yet unfolded the working power of the word.

To overcome this condition man must enter the silence and realize a prayer like this:

I am free from the clutches of inert matter.
The working power of the word is quickened in me, and I
understand the law governing God’s abundance.

Then it is well to clinch the matter with this realization:

Divine substance flows in all its fullness into my
consciousness and through me as prosperity into all my
affairs.

God made us, and there is a vital connection between us and God. Keeping this truth in mind makes demonstration easy and enjoyable.

Be ye builders, vital, doing,
Architects of life and fate,
Ever striving and preparing
For a higher, nobler state,
Not in sighing, aging, dying,
Is the measure of the man,
But in growing, building, living
Life fulfills the Master plan.

THERE are vibrations in space that our men of science have not yet discerned or measured. These undiscovered quantities are related to the Mind of Being and must be apprehended through the unfolding in man of supermind faculties. When the trained Christian metaphysician prays he can, with a disciplined consciousness, make contact with these forces in the ether and through them gain a certain unity with the Mind of Being. The consciousness thus attained is usually designated as the Christ consciousness or the mind of the Lord Jesus Christ. When the union is attained an increase in spiritual power is felt and one has the assurance of the activity of spiritual principles within of which one has had hitherto no awareness.

But no man yet knows all of life’s joys, nor will he until he has come into the full understanding of spiritual communion with God. No man knows the fullness of life, nor its joys, until he has prayed in meekness and thanksgiving and has received the sweet, pure realizations of Jesus Christ. True and lasting joy arises from within. The nature of the deep inner life is revealed only to those who spiritually penetrate into its source.

Would you feed the soul on the joys of the scientific Christian? If you would you must realize them and give thanks in prayer for the more abundant life. Then you will find that a great subconscious well of living water will begin to bubble up in your soul, and you will come to know that hitherto you have been living in the shallows of life instead of in its mighty depths. You will be blessed with a knowledge of the unity of all things, and a great peace and harmony will well up within.

Man must know spiritual harmony, and therein is the source of a great secret. Musical geniuses say that they first hear their compositions before they are given outer form. Poets clothe in words and give local habitation and a name to what to the practical mind seems airy nothings.

Pythagoras, the ancient philosopher, wrote that God was singing the universe into expression and that the suns and planets were the musical notes on a grand universal staff. Shakespeare in “The Merchant of Venice” had one of his characters say:

“How sweet the moonlight sleeps upon this bank!
Here will we sit, and let the sounds of music
Creep in our ears: soft stillness and the night
Become the touches of sweet harmony.
Sit, Jessica. Look how the floor of heaven
Is thick inlaid with patines of bright gold:
There’s not the smallest orb which thou behold’st
But in his motion like an angel sings,
Still quiring to the young-eyed cherubins;
Such harmony is in immortal souls;

But whilst this muddy vesture of decay
Doth grossly close it in, we cannot hear it.”

The realization of God as a great wooing, all-knowing presence, an everywhere present sustaining strength, wherein each man functions and works out his own salvation is to be established in a mighty stronghold that fortifies us against all adverse beliefs.

It is said that on the ocean of life a joyful man makes a good sailor. This is true. The strong, joyful nature will make its way where others fall by the wayside. Joy, spiritual joy, is ours by divine right, and buoys us up and urges us onward to accomplishment.

It is impossible to found a lasting stronghold within on anything less than the understanding that God is a God of joy. It is through our realization of this truth that we drink heartily of the wine of life. Often even during serene, yes, sober moments, the inner man, the inner woman, is athrill with some newborn, joyful anticipation. In prayer every high realization that comes to us is to strengthen us for greater achievements.

And when we pray, let us pray with a purpose. Purpose gives life a real meaning. Purpose gives joy and zest to living. When our eye is on the goal we are not so easily perturbed. Purpose awakens new trains of thought; purpose directs these trains of thought into new fields of achievement. Really to succeed we must have some great purpose in mind, some goal toward which we are to work. But above all, we must always purpose in our heart to achieve spiritually.

As we study the one great Presence and Power, we come to know that there is no chapter in our life that is such a failure but has back of it a grand purpose, which purpose must eventually somewhere, somehow work itself out in a most ennobling manner, well pleasing in the sight of God.

THE FIRST step of a Truth student in handling the psychic forces of consciousness is the same as that in handling any other, and that is to realize that God is the one and only power; to declare with Byron: “There is no god but God!–to prayer–lo! God is great!”

The name psyche, which figures in Greek mythology, means breath, life. Psyche is represented as one of the three daughters of a king. These three “daughters” are spirit, soul, and body. Psyche is the soul in its many earthly experiences, in its failures and its successes.

God is the same yesterday, today, and forever, and His law is for the use of all alike. Man interprets His law and operates in accord with it to the best of his ability in his endeavor to grow and prove his mastery over the many events that take place in his life.

If man would become expert in handling scientifically the psychical forces, he should first get a thorough understanding of just what these forces are, and above all he should know that like other forces they are subservient to God’s law. The psychic or soul realm includes the sum total of consciousness, all that the individual has experienced.

In analyzing the soul realm we have first the animal soul. The animal soul comprises all sensations and all thoughts that we entertain with reference to animal life. Through man’s thought the animal soul forms the animal man.

The second element in the soul realm, the human soul, is one step higher than the animal, and comprises all the thoughts and emotions we entertain on the human plane of consciousness: thoughts of family, of friends, of business associates, or personal possessions.

The third and highest element of soul is the spiritual. This phase of the soul is the depository of all thoughts and aspirations we have ever had about God and things spiritual. Here also we find a consciousness that relates us to God and forms the connecting link between the human and the divine. When through prayers, meditations, and good works man has built spiritual qualities into his soul to the point of dominance over the animal and human natures, he is ready for the regeneration with Jesus Christ.

It is true that through the animal and human departments of the soul we are in sympathy with all nature, which includes the earth, the sun, the moon, and the stars, and as these are all ensouled, their reactions affect us when there is no higher power in evidence. But there is a higher power in us every one: Spirit. In Genesis it is stated that spiritual man, the image-and-likeness man, was given dominion over all creation. As Shakespeare aptly says,

“The fault is not in our stars,
But in ourselves, that we are underlings.”

In our ongoing we endeavor always to bear in mind that God is the one and only power. We must know and realize that the great intelligence of God works in every conceivable way to lead us into the light, thus aiding us in avoiding error conditions. The indwelling Christ will “neither slumber nor sleep”; with the Holy Spirit it is teaching us the great truth that we are “Gods in the making” and that as such we have dominion over every thought and condition.

When Jesus was born in the manger in Bethlehem the star appeared in the east and pointed the way for the Wise Men to the spot where the young child lay. A mighty soul had been incarnated and had come to do a mighty work on the earth. So great was the occasion that the whole heavenly universe sang with joy. This to the individual means that a speck of light shone in the east, the within, revealing to the illumined soul what was taking place. The star is a symbol of potentiality; it represents expanding possibilities. The saving I AM had at last made its spiritual power manifest in the earth. But was the star seen by those who were not spiritually illumined? No. They had eyes but saw not. Only the illumined, the awakened, could perceive the star of Bethlehem. So the spiritual I AM is often doing a great work in a man, and the man knows it not. This scripture also reveals the way in which Spirit often uses the so-called psychic to do its bidding, to reveal its power.

Today men are breaking into the psychic realm as never before and, not being consciously unified with Spirit, are becoming entangled in their own mentality, in addition to the psychic vibrations of the whole race. Often this leads to very unpleasant experiences.

In fact all people are being quickened, and in the absence of an understanding of Truth erratic states of mind are formed that cause fantastic notions about many things. Persons in this condition often become supersensitive and imagine that they are being criticized, that others are talking about them, and a thousand and one other things. Very often this condition is the result of trying to communicate with the dead through mediums and spiritualistic seances.

There is a realm in which the souls that have left the body are functioning feebly. Spiritualists call it “spirit land” or “the home of the soul.” The early Christians taught that those who had passed away were asleep. This is not true of all persons, but those who have lived a long, strenuous life and are weary want rest and fall asleep. Paul said, “Because you have not discerned the Lord’s body you have fallen asleep.” Others who have lost their body early in life are ready for immediate action in reincarnation and do not find sleep necessary.

Eventually all souls reincarnate on the earth as babes and in due time take up their problems where they left off at death. But before they do reincarnate they sometimes try to communicate with their loved ones here on earth. This is never satisfactory and leads nowhere. Persons who sit in seances are taking a great risk. Instead of really getting in touch with their loved ones they are apt to make contact with psychic forces of a low order that tend to weaken their faith in God.

Paul said, “Our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places.”

When a person is established in the Christ power and dominion, he finds that Spirit often uses the mental realm to reveal to him some message that is of vital importance to him. Such messages are imparted through dreams and visions. When the soul is still, as in sleep, the Spirit of truth throws the message on the screen of the mind in the form of thought pictures. One only has to read the symbols in order to receive the message. If the message is constructive, it is well to praise God and give thanks. If it is of a destructive nature, take the message into the silence and place it before God. Hold the thought for light until you have the realization that the illumination of Spirit permeates and penetrates the whole condition. Spiritual light transforms, reconstructs, and makes beautiful. Joseph, the son of Jacob, was an expert at interpreting dreams and visions. However many of the patriarchs of old were well versed in the art of deciphering the visions of the night.

Again the psychic realm is the realm in which primitive man (Adam and Eve) first functioned. Instead of listening to the Lord they listened to the serpent (the sense man) and learned to indulge in sensation until it depleted divine substance. Disintegration of the body followed. This is physical death. For this cause the human family lost their original estate in the ethereal or heavenly kingdom and descended into earthly fleshly consciousness.

We are now, through Christ, listening to Jehovah God, through whom we are learning the law of life, and we are being restored to the understanding that all the factors that enter into life are here all the time and are ours to use. Through Christ man has dominion. Through Christ it is possible for us to make the perfect union between soul and body, and enter into the consciousness of Almightiness, thus being restored to the paradise of God from which we originally came forth.

We should not think of the psychic realm as evil or be afraid of it. Through Christ we possess mastery and dominion over all realms. Through our own Christ dominion we develop spiritual powers to handle the psychic realm to great advantage. And that this is a realm in which tremendous forces are present is being discovered by the investigations of physical science. Jesus often referred to the “kingdom of the heavens” or the kingdom of God, which He said was very nigh unto us and even within us. This kingdom is above the psychic, awaiting our appropriation of it through prayer. Jesus told His followers that after His ascension they were to go into the upper room in Jerusalem (a high, peaceful state of consciousness), where the Holy Spirit would come upon them with power. Science says the ether possesses dynamic power beyond anything we can imagine. Sir Oliver Lodge is quoted as saying that there is energy enough in one cubic inch of ether to run a forty-horsepower engine for forty millions of years. This is beyond all human conception; but many of the stories that science is telling us about the power of the ether are fully equal to this, and if they were in the Bible skeptics would point to them as examples of the credulity of the Christians.

Jesus says that all power should be given to us, which carries with it the idea of unlimited capacity.

For mastery and dominion over all conditions affirm:

I AM THAT I AM.

Through Jesus Christ I am the master of every realm of consciousness in my being.

Through Jesus Christ I enter into a full and complete understanding of how to handle all states of consciousness to the glory of God.

I am illumined with the light of Spirit, and I bring “every thought into captivity to the obedience of Christ.”

I commit all my works unto Jehovah, and my purposes are established.

Every plane of consciousness in me is transformed by the renewing of the mind.

ACCORDING to Genesis, Elohim God planned that man, created in His image and likeness, should have all the qualities of his Maker. At first glance this man created in the beginning seems the equal of God man or God son.

Further insight into the creative process however reveals that man has a work to do in developing his innate abilities, the “image” and “likeness.” Following the paragraph “Let us make man in our image, after our likeness” we read: “And let them have dominion over the fish of the sea, and over the birds of the heavens, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. And God created man in his own image, in the image of God created he him, male and female created he them. And God blessed them: and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the birds . . . and over every living thing.”

In modern language we would say that God imaged a man like Himself who would fulfill the law of his being when he had gained the mastery over certain forces in his field of activity. These forces are symbolically described as “birds,” “fish,” “cattle,” and “creeping things,” through which man replenishes the earth.

The whole Bible tells of man’s experience in striving for the mastery. In addition to the Bible, all the history of man is a record of how the human family has struggled to fulfill the creative ideas implanted in it from the beginning. The “birds of the heavens” are their high ideals, the “cattle” or “beasts of the field” are of a low order, the “fish of the sea” are their generated or accumulated impulses, and the “creeping things” represent the micro-organisms of modern science that are claimed to be the cause of most diseases. It has been assumed that man’s dominion was to be exercised through aggression, through physical mastery. This idea has instigated man to wage war and rule by tyranny, all of which his higher thoughts tell him is in direct violation of divine law.

Our higher reason, backed by experience, forces us to look to another source than the physical for a solution of the problem of “dominion.”

As the great example of one who became a master through spiritual unfoldment we point to Jesus, who became the Master of all masters. Jesus was God manifest in the flesh.

Today Jesus Christ is the realized, ideal Master. He is the full, perfect expression of the superman. In Him “dwelleth all the fulness of the Godhead bodily.” To Jesus Christ God was a being of infinite goodness that He was to realize and express. So today through Jesus Christ God is a being of infinite goodness that we are to realize and express. Today the name Jesus Christ is called “Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.” Jesus Christ is the Master, majestic yet simple. His relation to man makes His tenderness toward humanity exquisitely touching. When we think of the mighty revolution that has taken place in the consciousness of the race through His teaching, we realize at least to a degree what He has done for the race.

“He that is slow to anger is better than the mighty;
And he that ruleth his spirit, than he that taketh a city.”

Jesus ruled His own spirit. Through Christ we are learning to rule our own spirits, to gain the mastery over every word and thought, yes, over every impulse of the whole being, not only on the soul plane but on the physical plane as well. His presence right in our midst is teaching us control. His presence right in our midst inspires us with new ideas, incites us to go forward to achieve.

In the world of affairs a master is one who can enforce obedience, but the Master of masters did not “enforce.” Through His spiritual ability He inspired obedience.

Jesus attained mastery over sin, sickness, death. He attained a permanent state of consciousness where mortal weakness cannot enter. Emerson says that the measure of a master is his ability to bring all men around to his opinion within twenty years. Today, as never before, two thousand years after Jesus closed His ministry here on earth, He is bringing men around to His opinion or rather to His truths as never before.

But Christ is also a servant. We follow Him because He serves best; because He bears with us as we strive to overcome our sins–He bears our sins with gentleness and patience. As we work in prayer with Him, He leads us into a high state of spiritual consciousness where we realize the allness of God and His laws.

When Jesus was asked by a crafty lawyer to name the greatest commandment He quickly answered that all the Law and the Prophets could be summarized thus: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the great and first commandment. And a second like unto it is this, Thou shalt love thy neighbor as thyself. On these two commandments the whole law hangeth, and the prophets.” This is a test, a challenge, to all those who would unfold spiritually. This attitude of mind brings us in tune with Divine Mind so that we are prepared to receive its blessings. When our thoughts are established in love, a divine synchronization takes place. Divine Mind has a fixed rate of vibration to which, through Christ, the mind of man is synchronized, just as a radio receiving set is synchronized to the frequency of a broadcasting station. In order to tap Divine Mind we must bring the rate of vibration of our mind up to the standard, for it is only when our mind is vibrating at its most accelerated rate that God can make Himself known to us. The efficiency of the radio receiving set depends upon the number of its tubes and their adjustment to the electromagnetic field in which its kilocycles function. By this same law the perfect man must have his twelve great powers developed, operating in perfect tune with Divine Mind, in order to bring forth the image and likeness man.

In the silence when his mind is fixed steadily on God and is functioning in the consciousness of infinite love, the activities of man’s brain cells synchronize with those of the very brain cells of the Master. Even the intelligent principle of the love center responds, and thus man becomes a spiritual radio with power to receive radiations from Divine Mind as well as power to broadcast them throughout his whole organism. He even is able to broadcast them throughout his environment near and far, an ability that is limited only by the spiritual power he has developed.

Humanity must bear in mind that it is traveling the road of spiritual unfoldment and hold its eye on the goal. Right here in our midst, in the mind realm as well as in the manifest world, will be developed a mighty neutralizing power that will render all destructive powers null and void, that will dissolve disease, and resurrect the consciousness of peace, health, and abundance.

“AND GOD created man in his own image, in the image of God created he him; male and female created he them. And God blessed them.” “And on the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and hallowed it; because that in it he rested from all his work which God had created and made.”

Science tells us that all living forms are made up of aggregations of cells, that all cells are made up of molecules and atoms, and that atoms have within them electrons and protons, the soul of light and energy, the source of everything the atom and its aggregations manifest. So we are safe in asserting that the atom at its core is Spirit and that Bible characters had this primal source of light in mind when they spoke of the light of the Spirit. Jesus proclaimed: “I am the light of the world.” “Ye are the light of the world.” When He spoke thus He was speaking of this inner light which gives life and intelligence to all creation. When the apostle James wrote, “Every good gift and every perfect gift is from above, coming down from the Father of lights,” he was corroborating the Gospel of John, which in the very first chapter says: “In him was life; and the life was the light of men. And the light shineth in the darkness; and the darkness apprehended it not. There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was not the light, but came that he might bear witness of the light. There was the true light, even the light which lighteth every man, coming into the world.”

These light and energy units radiate light and generate light, of which an incandescent electrical bulb is an example. From this we get a clue as to the status of man and his body as a light center with an aggregation of billions and trillions of cells, every one of them flashing light of varying color and brilliancy and forming about the body an aura of splendor. As stated in John, this aura shines in the darkness and the darkness apprehends it not. The mind must be illumined by Christ before it can behold the light radiating from every soul. When that light is developed it is visible to those who know how to still the outer mind and enter into the silence. In the 1st chapter of Revelation John says: “I was in the Spirit on the Lord’s day, and I heard behind me a great voice, as of a trumpet. . . . I saw seven golden candlesticks; and in the midst of the candlesticks one like unto a son of man, clothed with a garment down to the foot, and girt about at the breasts with a golden girdle. And his head and his hair were white as white wool, white as snow; and his eyes were as a flame of fire; and his feet like unto burnished brass, as if it had been refined in a furnace; and his voice as the voice of many waters. . . . and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as one dead. And he laid his right hand upon me, saying, Fear not; I am the first and the last, and the Living one; and I was dead, and behold, I am alive for evermore, and I have the keys of death and of Hades.”

Here John, resting at the light center of his soul, saw the resurrected Master.

The development of this spiritual light is the destiny of us all; and we shall not be satisfied until we “awake in his likeness.” All are radiant in a certain degree with this spiritual light, but especially those who have an understanding of Spirit and its universality. We feel the light and sometimes mentally see it flashing into expression when we have a spiritual uplift gained from a new idea of Truth. Others feel its influence and are moved to higher things by it; or if it is radiating gloomily, they are moved to depression and discouragement.

The scientific understanding of the great Bible truths thrills the soul with the desire for spiritual attainment, with a longing for spiritual fulfillment. Today many enlightened persons are proudly acknowledging Jesus Christ as the grand and perfect fulfillment, as perceived by John in Revelation, and they are claiming His promises: “If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you.” “If a man keep my word, he shall never see death.”

We revel in just concentrating upon the name Jesus Christ and in speculating about the history of His soul’s unfoldment. We take delight in speculating about the true reason why He is so far in advance of our time. Surely Jesus Christ was the product of a cycle of human development that was before our present cycle of development. When here on earth, through the mastery of spiritual laws of which we today have only an inkling, He performed many seeming miracles. Think of the condition in those times of a body that had been dead for four days. Imagine Jesus thanking God that His petition had been heard and then speaking the word of life to one who had lain in the grave for this length of time. Then imagine this person instantly being charged with new life; imagine great streams of life flowing through his every cell and fiber until he came walking out of the tomb, restored to perfect health. Imagine Jesus in the consciousness of perfect unity with God speaking the healing word to many “sick unto death” and each one instantly throwing off the disease and coming forward sound and well.

Jesus taught us how to pray. He taught us that prayer is not only the spiritual approach to the Father but that through prayer and realization we attain the interpenetrating consciousness of God’s perfect life and love and power. Jesus revealed to us that we are the sheep of His pasture; that is, that we are children of the same Father as He. He is our Elder Brother, our helper. We are His people, and He is interested in our progress.

Jesus Christ has provided and provides today the greatest impetus to the ongoing of our race. When the soul of the race (symbolized by Eve) became involved in the pleasures of sensation (symbolized by the serpent) and sought other guidance than that of Jehovah God, gradual degeneration of the whole human family began until men were in a bad way. Something had to be done. Someway, somehow we had to be lifted out of the murky darkness of sense thought.

To lift the race out of sense thought Jesus was compelled by the necessity of soul sympathy to become an intimate associate of the people He sought to help. Hence He incarnated into the race and was “tempted in all points as we are, but without sin.”

Through His experience on the cross, where His precious blood was spilled, through His suffering there Jesus lowered His consciousness to the consciousness of the race, thereby administering to the whole race a blood transfusion, imparting to both the soul and the body of men the properties of Being that will restore man to his divine estate.

With their blood transfusions the medical men of today are copying this grand transfusion of life. We are on the way to fulfillment and the Jesus Christ way!

Jesus Christ broadcast the electrons of His blood into the race thought atmosphere, and they may be apprehended by all who believe in Him. These electrons become centers of energy and life in those who appropriate them, and thus men gradually transform and regenerate their blood and their body. This is the real spiritual meaning of being saved by Jesus Christ.

The blood is the life. Jesus really came to bring to the whole human family a larger consciousness of life. He said, “I came that ye may have life, and may have it more abundantly.”

Life is a universal energy that moves even the corpuscles of the blood. Therefore life is more powerful than the blood. Consequently we believe that it was through the “shedding,” the getting rid, of the idea of flesh and blood that Jesus accomplished His great works. He tapped the great reservoir of divine life and raised His consciousness of life to that of the Father. Through Him we all have access to this perpetual life stream. We must really eat of His substance, as He taught us; that is, we must appropriate it as spiritually ours. We must drink of His blood: let His life stream flow through our mind and body, healing, cleansing, and purifying us in every way. This is the grand at-one-ment (atonement) of man’s life with the life of God through Jesus Christ. This is the way to perfect fulfillment.

God’s pure life and substance are constantly renewing and
rebuilding His holy temple, my body.
New and rich ideas arise in my mind, and I demonstrate
prosperity.

“UNITY claims that the Bible teaches evolution; just where is the evolution of Jesus taught?”

The evolution of Jesus was a combination of mind and body unfoldment.

The body of Jesus developed from germs planted in Mary, His mother. Science says that all stages of unfoldment from the most primitive animal to man are illustrated in the development of the human organism. So we must conclude that the body of Jesus was an unfoldment from sense to Spirit.

However Unity teaches the evolution of both soul and body; an evolution summarized in the 1st chapter of John under the head of the unfoldment of the Word. Bible authorities say that “Word” is a poor translation of the Greek word Logos. Logos conveys the idea of implanted God–Mind in man–from which the perfect man logically evolves.

God is Spirit. In creation Spirit takes the form of mind, implanting itself in substance and becoming manifest as perfect man. Here is condensed in a few words what would take volumes to describe. Here are epitomized all books on physiology and evolution, mental science and psychology, religion and spiritual philosophy.

In the rocks beneath our feet are preserved the bones of mammoth creatures that have been succeeded by finer types of animal life. Here is evidence of evolution from lower to higher types of life. Anthropology teaches that the earth has been inhabited by man for at least half a million years. Many hold that the present body of man has within it natural forces that would transform it if they were released. Those who read between the lines have discovered that the Bible veils evolution in rites, ceremonies, and acts of personalities.

As all words in every language have their root in the thoughts and acts of man, so all the rites and ceremonies of religion represent man’s relation to his source, God, and the development of his soul.

The two baptisms, that of John and Jesus, represent the two common steps in the growth of the soul, denial and affirmation, the dropping of the old and the laying hold of the new. This is evolution.

In totality John the Baptist represents the perfected natural man who recognizes his finality and his willingness to surrender his personality so that the superman Christ may supplant him, thus symbolizing the evolution of the soul from the personal to the spiritual.

It is essential that a clear understanding be had of the principles involved in the transition from the natural to the spiritual, otherwise the way will be difficult.

Jesus praised John as the most perfect of those born of women–that is, of the Adam or natural man–but He explained that John even in his perfection was not to be compared with the spiritual man. He also commented on the futile efforts of those on the natural plane who attempt by will force (violence) to attain the spiritual (“kingdom of heaven”).

In the process of developing out of the natural into the spiritual not only the mind but the body also is affected. The energy locked up in the cells of the physical are released and the body of flesh is transformed into a radiant body of light. This is a day-by-day transformation of the cells until the whole body is “electrified” and passes over into the fourth dimension or kingdom of the heavens. Jesus accomplished this transformation of His body and it became an electrical dynamo broadcasting life germs through our race consciousness. We are to follow Him in this transformation.

These life germs of Jesus’ body form the nucleus of a new race organism for all people. All persons everywhere may partake of (eat) the radiant body (bread) of Jesus by exercising faith in Him as the great source of pure Spirit substance, sown as soul seed for the saving of humanity from sense consciousness.

Not only may one eat of this superbody substance but one may also drink through faith of His transcendent life. Such eating of His body and drinking of His life or blood is the “Holy Communion” of which sincere Christians partake daily.

The understanding that this very intimate relation exists between Jesus and His true followers is transforming the body of thousands of Christians who formerly labored under the thought that the new body in Christ was to be attained after death.

“I am the resurrection, and the life.” “If a man keep my word, he shall never see death.”

When man understands that he is always right in the presence of a supermind force that is perpetually pushing him into higher states of consciousness and finer physical radiations, he cannot help co-operating with it in the divine urge toward higher things.

No man can retard this universal upward sweep of the whole creation, but in the exercise of his inherent free will man can insulate his soul and body, separate himself from it, and thus become lost in the delusions of sense. To join the Holy Spirit in its efforts to gain the attention and co-operation of all men we make it a practice to join with people of like mind in every walk of life in affirming words that bind us to the mighty moving Spirit of Jesus Christ.

I see myself as God sees me, perfect in mind and body.
What I image in mind is molded in omnipresent substance,
and I behold plenty for everybody.

EVERY TIME we go to a movie we are witnessing a likeness of what is constantly taking place in our mind. A likeness is an imitation or repetition of a thing. The projection into visible action of a series of small images by a motion-picture machine is the copy of a process that we all use, the picture-making ability of our mind. However the picture-making ability of our mind is a far more substantial thing than the weak imitations of the movie camera. We clothe our mental pictures with flesh and blood, while the movie is merely shimmering shadows.

It is true that persons who are shallow in their grasp of the deep things of life image weakly, and the projections of their mind are transitory. But those who have meditated seriously upon the source of existence and stirred up the inner substance and life make very substantial pictures in the universal ether or “kingdom of the heavens.” An image projected from the head alone, which has not made union with soul substance, is a mere flickering will-o’-the-wisp that shimmers for a short moment in the mental marshes and then fades away.

There is a vast difference between the thought images of an intellectual thinker and those of one who has got access to the spiritual substance and life within. One may make brilliant pictures in the ether, but they are without the substance and life that is so essential to the structure of things eternal. Jesus illustrated this in His comparison of the man who builds upon rock with the man who builds upon sand. The house built upon sand soon falls, but the one built on rock (substance) endures when the winds and floods descend upon it.

Spiritual insight or discernment shows us that Divine Mind, which created in the beginning, must still be carrying forward the universe and the man that it originally conceived. It also shows us that by projecting the perfect picture of ourselves that God projected we shall behold its perfect manifestation.

Paul says that we shall attain the glory of the Lord by degrees: “from glory to glory.” Jesus said, “In your patience ye shall win your souls.” So many of us have visions of the perfect man, as had John on Patmos, and we are so eager to be like him that we get impatient and eagerly grasp at the many “promising” short cuts into the kingdom.

But we should be constantly reminded that there are no shorter cuts than those taught by Jesus. He said that the kingdom of heaven suffered violence under John the Baptist and the other prophets up to the time of John and that the violent took it by force. Then He called attention to John the Baptist as the reincarnation of Elijah. Of all the old prophets Elijah was the most violent and destructive. He at one time called down the fire of Jehovah and destroyed four hundred of the prophets of Baal. This violent and destructive rise of the power of the word finally reacted upon the cells of Elijah’s body and burned them up, and he was taken up into the heavens in a chariot of fire.

It is popularly taught that Elijah is a saint in heaven, but this cannot be true because, as Jesus plainly taught in Matthew 11:14, he appeared again in the earth as John the Baptist. Neither did John get into heaven. He expressed the Elijah spirit by condemning Herod and then having his head cut off by way of reaction to his destructive thought. All this instructs us in the power of our mind to bring peace, harmony, and health into our life by right thinking. All that Jesus taught about man and his mighty mental capacity is being confirmed by modern psychology and by the discoveries of science in the realms invisible. For us it is not only a privilege but an absolute necessity to bring forth that perfection of character and form which was originally imaged in our soul by God-Mind.

Spirit life quickens mind and body, and I am whole.
Spirit substance fills my mind and floods my affairs.

WE UNDERSTAND that the worlds were framed by the word of God spoken in faith. This in substance is the comment of the author of Hebrews. If God created by the power of His word it is fair to assume that He gave like power to man, who has in miniature all the abilities of His Father. Jesus confirmed this power of man’s word when He said that we should be held accountable for our lightest word and that our words would both justify and condemn us.

Our words are so interwoven with our thoughts and acts that we do not discern the relation between cause and effect, in fact we do not as a rule see any connection between them. We are so concerned with effects that we have no consciousness of causes. So in explaining the law by which man builds his character, body, and environment, we must repeatedly call attention to the source of these things, Spirit and its outlet in man, the word. Thought and word are so intimately allied that we usually count them as one. “Out of the abundance of the heart the mouth speaketh.” Get a deep conviction of the truth of your cause; then speak it forth in strong words, and it will surely come to pass.

The process through which the idea–conceived in mind, formed in thought, and made manifest in body and affairs–passes in its various stages is not always clear, and we are not usually concerned about the manner in which the end is accomplished. The fulfillment of our objective is the principal thing.

However it is within the province of man to understand and witness the whole process of creative thought in his own organism. It requires soul culture of an advanced order to do this, and but few persons are willing to undertake the necessary study and discipline. It is not taught in any of the metaphysical schools, because the instructions cannot be put in words. No words have yet been invented to express the attitudes of mind and body required to raise the cell life in man’s body to the required potency. The spiritual ether in which we float has a rate of vibration millions of times greater than matter. This is the kingdom of Spirit life, which Jesus brought to our attention and of which we must lay hold if we would attain eternal or continuous life. The individuality or I AM must give concentrated attention to this inner life energy and introduce it into mind and body continually until the whole nervous system is aflame with Spirit life. We may not be conscious of it, but we are all seeking this inner life flame, because its energy is the only source upon which we can draw to raise our atomic vibration to the point where it will overcome the slow disintegrating flow of human nature.

There are souls in the heavens who have accomplished this and so attuned their bodies to the spiritual life that they are no longer subject to death. Jesus of Nazareth is the illumined soul appointed to save our race from the disintegrating effects of broken law, and through Him we are dynamically infused with life.

Every time we listen to a radio program we have in the diffusion of intelligence an illustration of what Jesus accomplished in the diffusion of life. In the 1st chapter of John we read, “In him was life; and the life was the light of men.”

Here light (intelligence) and life are treated as one. Like all the attributes of Spirit, intelligence or the knowing quality is united with the active quality, life. There is a spiritual ether corresponding to the radio ether, into which Jesus merged His soul and body at His disappearance in the heavens (hoi ouranoi). Here awaiting our appropriation is a radiant intelligence and life. When we turn our attention within and give ourselves up wholly to Spirit, we are quickened with a life and intelligence of superexcellence.

When the blood stream becomes depleted our physicians hasten to make a blood transfusion, overlooking the fact that Jesus made it possible for all of us to receive from Him a life transfusion that not only revives us in temporal ills but, above all, begins in our body a purifying and energizing process that will finally save us from death.

When we strive to be like Jesus in thought and word we are quickened by Him and are lifted up. This results in healing; but far more important, we are inoculated with the germs of soul and body cleansing.

In the presence and power of the Christ in me I decree the
manifestation of perfect health.
In the presence and power of the living Christ substance I
claim the riches of God.

GOD MADE man by the power of His word: “God said, Let us make man in our image, after our likeness.” By virtue of his spiritual origin and the power vested in him man forms by his word the world in which he lives. Jehovah said to Eliphaz, “Thou shalt also decree a thing, and it shall be established unto thee.”

Every word man utters energizes the ether with a creative impulse that in due season brings forth its image and likeness.

The formative power of man’s thought and word is governed by his faith in himself and the vehemence with which he thinks and speaks.

Jesus expected great things of His followers because He knew what is in man. He knew that man has laid hold of the power of God, as stated in Genesis 3:22, “Behold, the man is become as one of us.” Jesus recognized this when He said, “Is it not written in your law, I said, Ye are gods?”

We have not brought forth in the majesty of the sons of God because of our self-depreciation and our ignorance of the creative law implanted in us. Job had the inferiority complex of personality. He whined:

“Behold, I am of small account; what shall I answer thee? .
. .
Then Jehovah answered Job out of the whirlwind, and said,
Gird up thy lions now like a man:
I will demand of thee, and declare thou unto me . . .
Deck thyself now with excellency and dignity;
And array thyself with honor and majesty.”

Isaiah said, “Woe unto them that decree unrighteous decrees.” Our woes can be traced right back to some unrighteous decree. We have decreed a thousand things that we did not want to come to pass, but that have come to pass, and we are suffering the woeful consequences.

Our body is weak or strong, according to what we have decreed for it. Every organ is functioning as we have decreed. If we have said, “My stomach is weak,’” the obedient life and substance have found this kind of stomach for us. If we have declared strength and vigor for our stomach, this organ will at once begin to carry out our decree. “Say the word, and my servant shall be healed.”

So every organ and member of the body responds to our decree.

Man is the anointed son of God called Christ. When we know the truth about ourselves we are freed from the bondage of the foolish decrees of personality. Do not exalt personality in your decrees for yourself. Exalt Christ by making your decrees in His name. “Christ in you, the hope of glory.”

The vital energy of eternal life exists in every cell of our body. Science proclaims that its experiments with animal tissues prove that man’s body would live forever if it were not for his brain. In a recent interview Doctor Carrel says that “the only thing that keeps men from living forever is the possession of a brain and nervous system.”

Metaphysicians know that the brain and nervous system are the organ of the mind, and that man dies because he is not wise in his directive power.

“And the Almighty will be thy treasure,
And precious silver unto thee”

was the prosperity proclamation of our wise old friend Job.

A “depression” took everything he owned, even his sons and daughters. But he was not defeated, he claimed his own and it was restored to him:

“Hear, I beseech thee, and I will speak;
I will demand of thee, and declare thou unto me . . .
And Jehovah gave Job twice as much as he had before.”

I praise and give thanks that I am strong in the Lord and
in the power of His might.
I praise and give thanks for the plenty, visible and
invisible, that I feel and see everywhere.

TO BE “strong in the Lord, and in the power of his might” means that we are seeking strength and power from sources other than the physical. Food and exercises are the usual sources of bodily vigor. We are not discussing mental vigor, which is gained by combining diet, discipline, and idealism.

A study of Truth reveals that words based upon the authority of Spirit develop dynamic force. The difference between the force of a word based in physical things and one based in spiritual things is the difference between the effect one gets from contact with a wire carrying a light and a wire carrying a heavy voltage.

The time will come when scientific metaphysics will measure mathematically the currents of energy emanating from a brain charged with material ideas and one charged with spiritual ideas. At present the science of mind is quite primitive. We are, like Franklin, flying a few kites and making cursory excursions into a field of energy the control of which will eventually change our whole world.

We have found however that very definite changes occur in our mind and body when we practice concentration in the silence. This means that when we want to gain spiritual power we get still mentally and physically and turn our attention within. On our first entering this “silence” we close our eyes and ears, and with our concentrated attention fixed on an imaginary point within, we repeat silently any set of words that carry a spiritual idea. With practice we can make the inner connection without closing the eyes.

In His directions for effective prayer Jesus told His disciples to go into the secret place and close the door, there to pray to the Father in secret, and the response would appear outwardly. Jesus sometimes prayed all night. He taught persistence in prayer. We find that contact with the supermind–which Jesus named the Father–is sometimes quickly made in concentrated prayer; then again our mind is slow to see the inner light. The relation of our mind to creative Mind may be compared to the relation of a radio receiving set to a broadcasting station. As we must tune our radio set so that it will pick up waves from the proper station, so we have to acquire the ability to attune our mind to Divine Mind, so we may learn by spiritual understanding the true ideas that exist eternally in Divine Mind.

Every word has a quality that sympathetically relates it to an idea innate in the mind of man, and when the word is released it radiates an energy that contracts or expands the body cells and through them external nature. For example, words of praise, gratitude, or thanksgiving expand, set free, and in every way radiate energy. Words of failure or impotence congest energy and cause the cells to crowd together, making nerves trembly and bones brittle.

When the thoughts are lifted up to the contemplation of our all-pervading and all-powerful Spirit Father and our voices ring out in words of praise and thanksgiving, the withered hands and shackled feet are freed, the walls of negation are shattered, and we step forth into a new consciousness of life.

To those in the clutches of adverse words it seems a travesty to praise and give thanks to the God of strength and power, but thousands of those who have endured poverty and sickness for years find that their prison doors open when they praise and give thanks, like Paul and Silas, as related in the 16th chapter of Acts. They were praying and singing hymns to God when suddenly there was a great earthquake, all the prisoners’ chains were loosened, and Paul and Silas stepped forth free men.

So you will find that you can be freed from all the prison cells of mind’s blind thinking by lifting up your voice and heart in songs of praise and thanksgiving to the God of freedom, light, and life.

Thy Spirit strengthens both my soul and my body, and I rest
in the peace of wholeness and health.
Every anxious thought is stilled. Thy mighty confidence and
Thy peace infold me. Omnipresent Spirit substance fills my
mind, and abundance is everywhere manifest.

MANY CHRISTIAN metaphysicians who are quite familiar with the idea of the omnipresence of God address Him in terms that imply His absence. Instead of talking direct to God, who is always right in our midst, we talk about Him. We are apt to say, “God strengthens both my soul and my body” instead of “Thy Spirit strengthens both my soul and my body.”

Our words betray our dominant state of mind, although the logic of Truth may belie this. We see logically that there cannot be any separation in spirit between the Creator and the created, but the created has the power to think of itself as separate from its source, and this thought makes a mental vacuum in which there is a total absence of spiritual attributes. The human family on this planet has set up this sort of a mental void, and unless we train our mind to think the truth, we find ourselves talking to God as if He were in the next room or in some faraway heaven in the skies.

We in our day and age are not alone in making God the third person in our conversation. Bible authors did the same. We should remember that the people who live today are the same people who lived in the past, in other words, we are people who thought ourselves separate from God life and thereby killed our body. We also are like some of the people who acted the part of the prodigal son, desiring to be again united with the Father.

However we should not forget that although the Father was “moved with compassion, and ran, and fell on his neck, and kissed him,” the prodigal was yet “afar off.” No one save Jesus has fully bridged this gulf of separation, and we are excusable if we at times lapse into the old consciousness of absence from the Father. Jesus gives us the right cue when He affirms, “It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life.”

“For as the Father hath life in himself, even so gave he to the Son also to have life in himself.”

We find that we must train our mind in trust, look persistently and continuously to God for all things, and rest in the assurance that what we ask and affirm in Spirit will surely come to pass. Jesus had such supreme confidence and faith in the Father as the source of health and prosperity that His name has become the synonym and open door for the manifestation of those things. He said that whatever we asked of the Father in His name would be granted. Many persons get a very definite mental uplift and consciousness of Spirit by repeating audibly and silently the name of Jesus Christ. But the name does not represent the real character of the person unless it is known to us through our acquaintance with the person himself. Unless you have read about Jesus and tried to realize His love, wisdom, and supermind power, you have no conception of the meaning of His name. Paul urged that we let Christ be formed in us. That means that through the study of the life of Jesus and the discipline He gave His mind we shall put into our mind the same ideas that He had. These ideas will form in our mind a new kind of man, which is God’s man.

When you turn your attention to Spirit your mind makes contact with a realm of ideas very much above the level of your common thinking; and when you strike this mental stratosphere you are tremendously lifted up. Then you make your statements of Truth and whatever you decree comes to pass. Job’s friend Eliphaz said to him:

“Acquaint now thyself with him, and be at peace:
Thereby good shall come unto thee . . . .
Thou shalt also decree a thing, and it shall be established
unto thee;
And light shall shine upon thy ways”

I see myself as God sees me, strong, robust, healthy.
The Spirit of industry, energy, and honesty now stirs me to
action, and I am truly prosperous.

THERE IS AN idea quite prevalent in the public mind that we teach a system of thought and word juggling; that anyone anywhere can have any and every thing by merely repeating over and over certain magic words. It is true that words have magic in them and very often the result of the mental imagery evoked by them is so startling as to suggest Aladdin and his lamp. However a comprehension of the whole philosophy reveals a well-balanced set of principles upon which it rests. By being determined one can project an isolated idea and gets results without conforming to the accepted laws of human relationships. No one can use the dynamic power of thought and word in unbalanced ways without suffering undesirable reactions. To avoid this we keep before our mind’s eye the dominant existence of a divine order and law to which we must conform if we are to attain enduring success. Jesus taught that He was the executive of a spiritual principle that was the source, the wisdom, and the power of everything He did. He urged His followers to look to the same inner power. “Seek, and ye shall find; knock, and it shall be opened unto you.”

We who are striving to acquire an understanding of the divine law and to apply it in our life as Jesus did in His should set up the same intimate relation with the Father that He did. “For the Father loveth the Son, and showeth him all things that he himself doeth.” We are all the offspring of God and come into sonship when we acquaint ourselves with His mind.

In the beginning of our existence as free, thinking entities we had a certain consciousness of the Father-Mind, but continued thinking of ourselves as independent of this Mind has formed a gulf of apartness. We are prodigals in the far country of sense life. Those of us who are beginning to see how poor and bare this material life is have turned our faces to the Father’s house and are mentally journeying home. It is not a question of geographical locality but of mental recognition. “The kingdom of God is within you,” said Jesus. Seeking God within changes our whole mental viewpoint. We find ourselves right in the presence of creative Mind, and seeking to co-operate with this Mind, we receive spiritual inspiration and are guided in even the most minute details of life.

In the early stages of our spiritual awakening we realize our dependence upon God for all that we are, and our attitude is that of the humble, obedient child. Then gradually there arises within us the consciousness of sonship, the consciousness that God is the parent Mind and that we inherit all the ideas constituting this mind. If we inherit these creative ideas it logically follows that we are to use them. This is where, as Jesus explained, the son becomes the co-operator with the Father in creation. “For as the Father hath life in himself, even so gave he to the Son also to have life in himself: and he gave him authority to execute judgment, because he is a son of man.” The claim that Jesus was the exclusive and only Son of God is here refuted: “because he is a son of man.” By divine right man is the executive power of God-Mind, and he will never fulfill the law of his being before he enters into the realization of his dominion and authority in the realms of mind and matter.

Thus we see that we are warranted in affirming our unity with God and expecting the attributes of the perfect man to appear. “Judge not according to appearance.” Right in the face of adverse appearances enter into God-Mind and see yourself as He sees you, strong, robust, healthy. Jesus said, “Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth.” All those who believe in the inevitable conquest of death are already in mental tombs, but when they realize that Jesus walked out of the tomb and said, “Follow me,” they are lifted into the heavens of eternal life. Do not be afraid to go all the way with Jesus.

When the prodigal son returned, the father ran to meet him, ordered the best robe to be put upon him, shoes on his feet, a ring on his hands; and he provided a feast, with merriment. Here is parabled the prosperity that ensues when man returns to the consciousness of God as his resource. In the world of affairs, industry, energy, and honesty are expected of those who would succeed. These qualities have a divine source and can be quickened and intensely energized by attaching them to the dynamic mind of God. “Thou shalt also decree a thing, and it shall be established unto thee.”

I praise Thee and bless Thee for the consciousness of
health and wholeness through Christ.
With all Thy pople I praise and bless Thy Spirit of plenty
now manifest everywhere.

PSYCHOANALYSIS is growing more popular every day because it measures the capacity of the soul. We are all interested in our soul and how to save it. Those who follow Jesus go one step further in soul therapy than the average psychoanalyst; they incorporate Spirit with soul and make it the primal source and sustainer of both soul and body. “It is the spirit that quickeneth.”

We make our soul out of the thoughts and words we entertain. Consequently we should be very careful in choosing our words, because they are the means by which we convey Spirit to character and its structure. So instead of psychoanalysis let us say we have Spirit psychoanalysis.

Every word has its root in an idea, whether this idea is reflected from within or not. When we wish to approve, extol, applaud, or commend we praise and bless. Words of this kind and the mental attitudes that they set up stimulate, quicken, whirl into action, and finally establish in character the ideals of which they are the vehicle. So let us remember that we use words as instruments of ideas and that it is the idea that we are seeking to enlarge and establish by our words of praise and blessing.

So “praise” and “bless” are words freely used by those who love spiritual values, because these words are heavily charged with capacity to express creative Mind. In themselves alone the words “praise” and “bless” are potent for good because they are associated with ideas that eulogize the good. These words are not found in the vocabulary of the pessimist or atheist. From various sources we learn that scientists are experimenting with instruments like the lie tester that register mind emotions. These instruments measure the force of fear and courage, sorrow and joy; in fact every emotion and mental attitude is coming under scientific observation, and it will not be long before we can produce graphs of the power of every thought as it registers on the nerve and brain cells of the body. When these brain testers definitely prove that certain emotions not only stimulate but permanently enlarge brain areas the cultivation of constructive states of mind will become part of our common-school curriculums.

Metaphysicians find that words that express thanks, gratitude, and praise release latent energies of mind and spirit; and the effects of their use follow so quickly that they can almost be identified with the originating words.

Let your words of praise and blessing be to Spirit and the increase will be even greater than it has been when addressed to man. The resource of Spirit are beyond our highest flights of imagination. You can praise a weak body into strength, a fearful heart into peace and trust; shattered nerves into poise and power; a failing business into prosperity and success; want and insufficiency into supply and support.

The healing and prosperity thougths in this chapter are a guide for those who are trying to demonstrate the power of words to regulate health and finances. If you are in need of health use the statement as printed, putting special emphasis on the words “strength” and “power.” When using these health-producing words, direct your attention to Spirit as if it were an interpenetrating presence, which it is. Try to feel the quickening spiritual harmony and health, which will be manifested at once or later, depending on your attitude toward the time element. If you join in thought with Silent Unity every night from nine to ten o’clock you will get a powerful uplift. In demonstrating prosperity you should praise and bless even minor evidences of financial improvement.

Remember what Jesus said about your mental attitude in demonstrating spiritually: “And all things, whatsoever ye shall ask in prayer, believing, ye shall receive”; which may be rephrased thus: Pray, believing that you have received, and you shall receive.

My health is in Thee, and I affirm Thee and Thy life as the
one and only source of my healing.
Thou art my resource, and in Thee I am bountifully supplied
with all things.

GOD IS SPIRIT, and Spirit is located and appears wherever it is recognized by an intelligent entity. It thus follows that whoever gives his attention to Spirit and seals his identification with it by his word, starts a flow of Spirit life and all the attributes of Spirit in and through his consciousness. To the extent that he practices identifying himself with the one and only source of existence he becomes Spirit, until finally the union attains a perfection in which he can say with Jesus, “I and the Father are one.”

Many persons who have been taught that God exists in a realm separate from His creations and that He has parts and passions like man discount the claim that He is the essence of man’s body. But that Spirit is the essence of all things is good logic, and those who have made the contact with Spirit life testify that it has revealed itself to them as the very source of their existence; that is, as creative Mind, God.

Jesus was undoubtedly the most radical of all the thousands who have claimed that God revealed Himself to them right out of omnipresence.

The same thought stuff that God used to create man is accessible to man at all times and in all places. In fact we are using this all-potential thought stuff with every mental concept. Thus we plant ideas in the same soil in which God-Mind plants its ideas, and the offspring or fruit is of the same kind. “Whatsoever a man soweth, that shall he also reap.”

Following the creative law that works constantly in Spirit substance and life, we find that we are creating permanent thought forms when our ideals are in harmony with divine law. We thus see that our immortal body is formed when our thoughts harmonize with what we intuitively know to be God thoughts, and the perishable body is formed when we think and speak words that are out of line with Truth as established in divine principle.

God is Spirit. God is the source of all that we are, hence the source of life, substance, and intelligence. The one and only substance out of which all things are formed is right here at all times, awaiting our recognition of it in its spiritual freedom. When we do recognize it in the simple faith that it will carry out our demands, we are doing just what Jesus did.

In like manner the divine substance, out of which all things are formed, in its spiritual freedom is here in our midst waiting for us to form it into whatever we may decree. Thus it follows that God has actually planted man in a garden or paradise of potential substance (mental soil), out of which he can grow his prosperity.

Thousands are testifying in this day that a greater work is being done in His name than was done in Palestine.

Your health and prosperity will surely be demonstrated if you are faithful in your open-mindedness; in holding fast to healing and prosperity thoughts.

I am no longer like Lot’s wife, preserving evil in mind and
body by remembering it. I relax and willingly let go of all
effete substance, that the new, pure radiance of God may be
made manifest in me.
My mind no longer clings to the complexity of mortal
finances. I am open to the splendor of the kingdom of God
within, and a flood of plenty follows.

ONE OF the axiomatic truths of metaphysics is that “thoughts are things.” That the mind of man marshals its faculties and literally makes into living entities the ideas that it entertains is also a foregone conclusion.

The word “things” expresses poorly the active and very vital character of the thoughts to which the mind gives life, substance, and intelligence.

We see so many inanimate “things” around us in the material world, and we compare our creative thoughts with them and thereby get a very inferior conception of the marvelous ability of our mind in its creative capacity.

Shakespeare says, “The poet’s pen . . . gives to airy nothing a local habitation and a name.” At the same time the poet’s mind forms in the ether a replica of his idea, and that replica takes up its habitation in his thought atmosphere and henceforth injects into it a tincture of the sentiments that the poets originally had.

This ability of the Adamic man to “name” or give character, form, and shape to ideas is symbolically described in the 2d chapter of Genesis, where Jehovah God brought before Adam the elemental ideas or “beasts” of the Garden of Eden (called by metaphysicians the “ether”). “And whatsoever the man called every living creature, that was the name thereof.”

We often refer in Unity literature to the discoveries by modern science of the ether and its stupendous properties as confirming in scientific terms what Jesus taught in symbols concerning the properties of the ether, which He named the kingdom of the heavens. The Garden of Eden is a symbolic description of that elemental realm which modern science has named the ether. Science says that this ether fills all space, is not molecular, and possesses an amount of energy beyond comparison with anything material; that all the complex phenomena of nature may be reduced to different kinds of waves of energy in the ether. Professor James Jeans says, “We live in a universe of waves, and nothing but waves.” He also says that it may be that our mind lays hold of the atoms of our body and so forms the world about us.

Here we see how very near to the teaching of religion scientific minds are approaching. They are virtually proclaiming the one life as the source of everything. Their next great proclamation will be that one directive intelligence is an essential cause of the harmonious universe.

Every experienced metaphysician knows that man’s mind molds from an omnipresent element whatever takes form, shape, and intelligence and becomes part of his thought world. That science in a measure confirms this is a source of gratification and a stabilizer of faith. Knowing that our world is composed of what we have idealized should make us more watchful of the activities of our mind. Are we still harboring thought forms that are impeding our soul’s progress? Are we preserving our evil thoughts by thinking about them with fear in our mind? Or it may be that we yearn for the pleasures of the past and like Lot’s wife look back, thereby subjecting ourselves to the things of the past or with the salt of the mind preserving them. There are always better things just ahead for those who build in mind the living thought entities that go before and open the way.

Man lives in two worlds, the world of cause and the world of effect. The world of effect is at present in a complex tangle. Panaceas without number are offered. There is but one panacea and that is the installation of an economic system in which human greed will be eliminated. To institute such a system will require men and women who have overcome greed in themselves.

If you would help the world, and incidentally yourself, to better economic conditions, begin to deny your selfishness and greed and affirm,

“I am open to the splendor of the kingdom of God within, and a flood of plenty follows.”

The Supermind

I join with all the hosts of heaven in declaring that only the good is true, and that good health everywhere is made manifest.

The rich substance of the kingdom of God is pouring its plenty perpetually into my mind and affairs, and I am in all ways prospered.

THAT MAN in his spiritual nature is leagued with supermind realms is taught freely in the Scriptures and can be proved to the satisfaction of anyone who will submit to the required mental discipline. That these supermind forces are not always used to bring about good is no argument against their existence. Anyone who develops spiritually in any way breaks into realms of thought energy superior to the intellectual and can incite to action subtle causes that mystify the average on-looker. For this reason every Christian metaphysician should acquaintance with these facts about the supermind, which occupies so great a place in Truth demonstrations.

The question is often asked if the Indian medicine man or the African witch doctor uses the same force that the Christian healer does. The answer is yes. There is but one primal life in which we all exist and which we use as we will. The way in which we project this force determines whether we are Christian or pagan. If our thought is to destroy, we are pagan. If our thought is for peace, we are Christian. This law is operative not only in the nations but in every individual. As we are taught in our Bible, God originally guided man to think good only; but man was tempted and chose to be free and think for himself. This freedom threw the whole race into a mental vortex of “good” and “evil,” hate and love, war and peace. Christ is the Prince of Peace and Satan is the devil of destruction.

These good and evil states of consciousness form the heavens and the hells of the race, and we go in mind to heaven or hell every time we mentally project the thoughts that “chord” with that particular state. Only a supermastermind can overcome this law of mental affinity and set up in our earthly discordant thought atmosphere a consciousness of peace and love. Jesus was able to do this, and when we think of Him, the Christ in us “tunes in” to the Christ in Him and we are saved from the destructive forces that tear soul and body asunder.

The mental harmony of Jesus not only radiates throughout the earth but reaches into the heavens, where it taps the glory of the Son of God. When we pray in the name of the Lord Jesus Christ or decree His presence and power in our spiritual work, we effect a reunion with His supermind and its tremendous ramifications in heaven and earth, and our own meager spiritual ability is augmented a thousandfold. Jesus understood and used this law of thought affinity when He claimed that the works He did were not His but the Father’s within Him. It was in this consciousness that He proclaimed, “All authority hath been given unto me in heaven and on earth.” He also affirmed a like spiritual unity for His disciples and for all those who proclaim Him as their spiritual leader. His last promise was “And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover.” This is found in the 16th chapter of Mark, where it is also written, “And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed.”

Peter and John developed marvelous healing power when they spoke the magic words to the lame man at the gate Beautiful: “In the name of Jesus Christ of Nazareth, walk.” “And immediately his feet and his ankle-bones received strength. And leaping up, he stood, and began to walk.”

For two thousand years those who have had faith in Jesus and proclaimed their faith in His name have had proof that He is present as a dynamic life-giving force. Men and women with no previous healing power have suddenly become healers of marvelous ability. They do not claim to understand how the healing is done. They know only that through the exercise of faith and their word the spiritual quality in them is fused into unity with the power of Christ and the work is marvelously accomplished.

The joy of health and happiness in Christ fills my body
with new life, and I am made whole.
The love of the cheerful giver is expressed in me, and I
feel Spirit pouring out its plenty into all my affairs.

EVERYBODY advocates cheerfulness as an aid to healing, but how few practice it as a vital part of the restorative principle? The large majority of sick persons are pessimists. They think they are much worse off than they are. They retard the healing efforts of nature and nature’s God by repeated shocks of mental depression and fear of the serious character of some physical shadow as transient as “ships that pass in the night.”

Some of our best doctors say that eighty per cent of humanity’s ills would heal of themselves if left alone. In a book called “Let’s Operate,” by Dr. Roy H. McKay and Norman Beasley, we find this in italics:

“What people don’t know, or won’t believe, is that in eighty per cent of the cases they would get better without the ministrations of a physician, if they would merely go to bed and follow a proper diet.”

To this the writers add:

“This applies to operations too. Every day a distressing number of unnecessary ones are being performed.”

The authors of this book are not metaphysicians. Doctor McKay is an eminent surgeon. He says in his preface, “This book was written with great reluctance.”

So we find that good doctors, who have the welfare of humanity at heart, are advising that we do not race to the operating table at the first sign of pain.

“Be of good cheer.” The intelligence that created your body knows how to repair it. Get still, relax, turn your attention to the sustaining life forces within your organism. Say to yourself,

I will fear no evil; for thou art with me.

Don’t eat unless you are hungry. Many of our ills are caused by a greedy appetite that, in being satiated, clogs the body with surplus fuel. Jesus told His disciples that a certain type of devil (error) could be eradicated only by fasting and prayer. Then rejoice and be glad when you begin to feel the healing peace of Spirit creeping over you.

As we find cheerfulness conducive to health we also find it paving the way for prosperity. Paul wrote, “God loveth a cheerful giver.” If the Lord loves a cheerful giver, it must follow that He takes a more intimate interest in the finances of a happy person than in those of one who handles his money in a stingy fashion.

Make it a practice to put love and good cheer into all your finances, and you will open up sources of income that have stagnated because you have not given their mind substance an opportunity to flow into your affairs.

You have doubtless met commercial Jonahs–sunk in the waters of their own negative statements. Avoid their pessimistic thoughts and words. Bless what you receive; bless what you send out. God’s plenteous substance moves in and through our mind constantly like a light shining in the darkness, but we do not comprehend it.

Cultivate the bountiful, cheerful spirit in every thought and act. Then your finances will flow harmoniously, and you will never lack any good thing.

Thine harmonizing love is mine, and I am restored to peace
and health.
Divine love, like a magnet, charges my mind and prospers my
affairs.

AMONG PEOPLE who observe and think there is no question about love’s being the greatest harmonizing principle known to man. The question is how to get people to use love in adjusting their discords. Where for a lifetime there has been continuous agitation for lawmaking and force as panaceas for the discords of humanity, the simple and easy methods of love seem childish and silly. The minds of reformers have as a rule been charged and surcharged with pictures of the unjust conditions in the world and their righteous indignation has often been excited to the boiling point. Their uppermost thought is how to outlaw or crush the oppressors. They fairly explode with indignation when love or some of its attributes is proposed as a remedy. This brings up the matter of the component parts of love, what the elements are that constitute that very quiet and apparently powerless thing called love.

Paul says (I Cor. 13) that love is patience, kindness, generosity, contentment, modesty, goodness and good temper, truth, burden-bearing capacity, faith in everything, a hope for the happy outcome of everything, and never a thought of failure. These are some of the working parts of love, but not all. The fact is that love is fundamental in every activity of life, not only in the spiritual and mental but in the mechanical and physical as well.

Scientists describe gravitation as the force with which bodies attract each other. This definition holds good in the mental, in the physical, and for all we know, in the spiritual realm. So what the physicist calls gravitation is one of the activities of love. Withdraw for one instant the steady pull of love from mother earth and we, her children, would be plunged into the depths of space and darkness. We should remember this when we are tempted to think that no one loves us. The spiritually developed soul gives thought and attention to these apparently invisible yet powerful forces, and by repeated mental contacts it unifies spirit, soul, and body in the one Mind, which sustains and unifies all things.

It is through this process of unfolding love that great souls are developed. Men are not created great but with the capacity to become great. Many factors enter into soul growth, some minor and some major, but a soul never attains supermind power without love. The reason why love is essential in a great soul is that love is the binding power, the factor so necessary to strengthening or fortifying the soul. Hate and antagonism are disintegrating, and they destroy the cohesion of the spiritual electrons and protons of which the soul is built.

There are metaphysicians who think that this earth is a temporary abiding place of the soul, a kind of kindergarten, where lessons are learned in a single lifetime that fit the soul at death to fly away to paradise or some beautiful place in the skies. This line of thought separates the soul from its source and builds a mental gulf between soul and body. The body is the precipitation of the soul or thinking part of man; if it has developed sensuality and separation, it must be redeemed by being unified with the soul, and this unification is accomplished through love. When like Jesus we have developed love for all things, even for our enemies, then the body and all its elements become plastic to thought and we have all power in heaven and in earth. The energy of light, through which creative Mind rules heaven and earth, is amenable to man when his mind of love synchronizes with creative Mind and he can say, “I and the Father are one.” According to physicists, nature in all its forms is an electromagnetic “solution” in which the atoms spin like cannon balls about one another; that is, nothing is solid, as it seems to be, but everything floats in ethereal space, ready to fly about at the impulse of a directive mind of superenergy such as that of Jesus. With this understanding we can see that Jesus was stating facts of superscience when He said to His disciples, “If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.”

In his “Essay on Man” Pope must have had something akin to this combination of gravitation and love in mind when he wrote,

“When the loose mountain trembles from on high, Shall
gravitation cease, if you go by?”

In us who are followers of Jesus in the regeneration, which engrafts upon the natural man the spiritual genius that causes him to develop superman power, it begins its work by inspiring us to do little things in love. From this doing grows larger capacities until we attain the full stature of the Christ man.

According to Revelations, Jesus said, “He that overcometh, I will give to him to sit down with me in my throne.”

We begin our overcoming by thought mastery. We begin to master thoughts of hate and force by first thinking and doing the little component acts that constitute love. Begin today to be a little more patient. Practice kindness. Be generous in thought and act. When you are tempted to lose your temper, say, “I have a good temper.” Affirm your truthfulness under all circumstances. If your burdens seem greater than you can bear, remember what Jesus said: “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” Develop spiritual faith by believing in spiritual forces capable of accomplishing for you the seemingly impossible. Affirm a propitious outcome for everything you plan or do, and never admit failure in anything.

“He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith to the churches.”

All-infolding God love and protection free me from every
thought of fear, and I am strong and well.
My mind is filled and satisfied with Thine all-infolding
substance, and all things are added.

IT IS THE unanimous verdict of students of the mind that fear is a paralyzer of mental action; also that fear weakens both mind and body. This being so universally conceded, it certainly is not worth while to call attention to that enfeebling state of mind but rather, on the other hand, to show how to keep from falling into its shadows and also how to overcome its habits. The majority of people will resent the statement that fear is a habit, but close observation proves to anyone that his fears are governed by repeated thoughts, words, and experiences. All fears rest upon thoughts, and if the thought foundation can be broken up the fear will vanish.

The mind imagines mountains of fears where no real cause for fear exists. We live in a world where fear is taught as essential to safety. To begin with, we are told from infancy to “fear” God; then to fear evil in all its forms. With our mind crammed with fear images working night and day, how can we expect anything but the multitude of disasters that follow?

“Perfect love casteth out fear.” Jesus taught love of God as the first commandment and love of neighbor as the second; there was no need for any other commandments. These two round out the law. Then the one and only effective remedy for fear and its ills is love.

We have all been told again and again that we must love God and our fellow man in order to fulfill the law of our being. Doubtless most of us have done this and have had the experience of very pronounced demonstrations of peace and protection in our life, yet we do not have that consciousness of love which we feel we should have when we think of God. There must be a reason for this deficiency, and there is. We have thought of love to God in terms of something of immense size, something that we must encompass as a whole, when the fact is that love is a composite. It is made up of attributes, as is made clear by Paul in I Corinthians.

According to Paul, love is the name of a great variety of little commonplace activities of everyday life. Are you patient and kind? “Love suffereth long, and is kind.” Envious? “Love envieth not.” Egotistical and proud? “Love vaunteth not itself, is not puffed up.” Are you temperamental? Love “doth not behave itself unseemly.” Are you grasping and selfish? Love “seeketh not its own.” Do you give way easily to your temper? Love “is not provoked.” Do you behold evil as real and agonize over the evils of the world? Love “taketh not account of evil.” Do you rejoice when disaster overtakes evil persons and exclaim, “They got just what was coming to them”? “Love . . . rejoiceth not in unrighteousness, but rejoiceth with the truth.” Do you patiently bear “the whips and scorns of time”? “Love . . . beareth all things.” Are you open-minded and receptive to good, whatever its source? “Love . . . believeth all things.” Do you anticipate the future with fear and forebodings? “Love . . . hopeth all things.” Do you endure with trust and confidence in eternal justice

“The oppressor’s wrong, the proud man’s contumely,
The pangs of despised love, the law’s delay,
The insolence of office and the spurns
That patient merit of the unworthy takes”?

Love “endureth all things.” Paul says: “If I speak with the tongues of men and of angels, but have not love, I am become sounding brass or a clanging cymbal. And if I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but have not love, I am nothing . . . . But now abideth faith, hope, love, these three: and the greatest of these is love.”

Nowhere in all literature do we find as clear an analysis of love as here in this 13th chapter of I Corinthians. Those who have taken it as a guide to character discipline–that is, seeking to fashion their daily thinking by the standards set forth–have attained results so pronounced that they have been convinced of its being a panacea for all who are suffering from the ravages of distorted, Godless love.

The one and only remedy for the crosscurrents of fear is the restoration of the peace and harmony of life by love and its combinations.

I give ear to Thee and now realize Thy life in all my
members, for Thou art my health unfailing.
My mind is full of Thy substance, and my prosperity is
always manifest in abundance.

THE SCRIPTURES are rich in references to the listening ear. “He that planted the ear, shall he not hear?”

Jesus said, “What I tell you in the darkness, speak ye in the light; and what ye hear in the ear, proclaim upon the house-tops.” “He that hath ears to hear let him hear.”

In many places the Bible indicates the ear referred to is not the physical organ but the listening mind or spirit. “Having ears, hear ye not?”

Then the question arises, Do we have ears that can hear “overtones” from which the mind can obtain meanings superior to those of the senses? In every walk of life are those who stoutly claim that they hear voices and sounds, musical and otherwise, inwardly or apparently with another set of ears. Sometimes these persons are geniuses and sometimes they are classed as queer.

Physiology describes a complicated physical ear, but the “ear” that conceives and really hears is the auditory center in the brain. It is here the mind grasps and analyzes the sound vibrations. Thus musical people may have the same physical ears as the unmusical, but their minds have listened for the fine variations of sound and have given the auditory area in the brain a composer’s ego. The great Beethoven was a brilliant example. He was stone-deaf when he composed some of the most beautiful music of the world. But his “inner ear” must have been open to music that is not heard by everyone.

What is true in music is also true in every religion, art, and science. Little Samuel heard the voice of the Lord. Joan of Arc heard militant voices. Modern psychics and many who are deeply religious hear voices, or sounds that they translate into voices, in their cerebral cortex. It is the bent of the mind that determines the character of the voice. Job said in substance that there is a spirit or mind in man that gives the breath or vibrations of the Almighty understanding.

Practice giving ear or listening with your mind to the Lord. You will acquire the ability to make contact with the mind radiations of Christ and concentrate them in your mind and actually hear His voice. On the contrary, by a like concentration of thought you can attract the mind of persons both in and out of the body and thereby become a psychic and medium. Excessive meditation on things spiritual also often dulls the receptivity of the outer ear and it loses its alertness.

Shakespeare says, “Give every man thy ear, but few thy voice”; that is, learn to listen rather than talk. Jesus called His first disciple Simon Peter. Simon means “hearing” and Peter “a rock.” Spiritual receptivity is the basis of a solid character. We all need a fuller realization of life in order to be healthy. This can be attained by concentrating our attention on the universal life radiations and incorporating them into our mind and body.

This world of matter has its origin in a radiant substance that our mind conceives and automatically translates into flesh and physical things. The process is so gradual that we do not realize it, but modern science is daily approaching an explanation that will eventually be universally accepted; then what we are teaching from the spiritual side will be confirmed by the physical.

By Thy light and life I am strengthened and healed.
“Every good gift and every perfect gift” cometh from above,
from the Father of light, and I am in all ways prospered.

BIBLE WRITERS use the word “light” to represent intelligence. When Jesus said, “I am the light of the world,” He undoubtedly meant that He was the expresser of Truth in all of its aspects. In the 1st chapter of John light and Truth are synonymous.

“There was the true light, even the light which lighteth every man, coming into the world.” This does not mean that He was the light of all those who come into the physical world, but of those who are born of Spirit into the world of reality. Those who live in physical consciousness regard the light as a radiation of the sun through which people discern the outline of things. But within this light that chases away the darkness is a principle hidden from the sense man. “And the light shineth in the darkness; and the darkness apprehended it not.” Materiality is unillumined and has no power in itself to overcome its ignorance. So all attempts of intellect to lift man and the human family to higher states of consciousness will prove futile. There must be an influx of spiritual energy and inspiration from the “Father of lights.”

Yet it is interesting to note how the discoveries of modern science are demonstrating phases of truth without bringing forth a single principle that will raise man spiritually. For example, light has been probed to its physical source and properties have been revealed of a world that was nonexistent to the physical man. Yet with all the marvelous knowledge acquired about light no quality has been revealed that man can apply to his moral or health-restoring needs. The argument that light is a property of electricity that is being successfully applied to heal human ills is not borne out by facts.

Yet the Scriptures treat light and intelligence as one. In the very first chapter of the Bible we are told that Mind became manifest as light. “And God said, Let there be light: and there was light” But the mind that judges according to appearance never discerns the inner truth about light or anything else.

We must know the Truth about the omnipresence of the one intelligence in the light; then we shall be made free from our intellectual darkness. Science agrees with James that “every good gift and every perfect gift is from above, coming down from the Father of lights.” Science says light is a very orderly and exceedingly productive wave motion in the ether, but science does not tell us that light is God intelligence in action and that we can link our mind with the light and reap the benefit of its marvelous potentialities.

Some Christian metaphysicians are shy about using the scientists’ approach to their problems, fearing that they themselves will fall into a materialistic trend of thought. However when we see scientists telling in physical terms of the properties of God-Mind, needing only to add the assumption of an intelligent moving power, we have found the cooperation of a very earnest and convincing lot of truth seekers.

So do not be afraid of the true physical scientist, but give his discoveries the light of mind. Then you will find that the substance and life will become more obedient to your word of command.

Remember that Moses received his great command from Jehovah when he turned aside to see why the bush that burned was not consumed. Jehovah spoke to him “out of the midst of the bush”; that is, God was in the fire that lighted an ordinary bush. Open your mind to the light of Spirit wherever you are. See with the eye of the mind that God is omnipresent Spirit, “over all, and through all, and in all.”

The Spirit of truth floods me with the light of life, and I
am made whole.
The Spirit of truth reveals abundant Spirit substance,
which I affirm to be the source of my prosperity.

AGAIN the Spirit of truth opens our mind to God’s law of supply and support, to the existence of a universal etheric thought substance prepared for man’s body sustenance by infinite Mind. We have thought that in answer to our prayers God in some mysterious manner brought about the marvelous demonstrations that we had. Now we see that there has been prepared from the beginning an interpenetrating substance that, like a tenuous bread of heaven, showers us with its abundance.

But we must not only ask but bring the Spirit into consciousness by affirming its abundance to be the source of our prosperity. Then prosperity will begin to be manifested right in the face of apparent lack. Remember the invitation of the Master “Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be made full.” When we greatly desire to be just and honest and in all ways to express only that which is true under the divine law, our soul radiates energy waves into the ether that produce the color blue. The aura around the bodies of sincere, honest persons is usually bright blue or some modification of blue. Blue is nearly always associated with white in representing spiritual ideals. The birth of Jesus was heralded by a bright star in the blue vault of heaven, and the stars in our American flag have a blue background.

Some persons think that when they quit lying they are demonstrating Truth. This is commendable, but falls short of fulfilling the complete reformation of the Spirit of truth. In the Gospel of John Jesus repeats in chapter after chapter the promise that He will send to those who believe on Him a Comforter, whom He calls “the Spirit of truth.” In the 15th chapter we read, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me.” In the 16th chapter we find these words: “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth.” “And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever, even the Spirit of truth . . . for he abideth with you, and shall be in you.”

Never in the history of the world have there been so many religious cults as now. It is “Lo, here! or, There” the world round. To one who is not well grounded in the fundamental principles of Truth this is all very confusing. Jesus warned us to beware of man-made religions: “Go not . . . after them.” “The kingdom of God cometh not with observation.” “The kingdom of God is within you.”

By exercise of his innate independence man lost his awareness of Spirit and was consequently cast out of the Garden of Eden or “paradise of God.” Those of us who are getting an understanding of the divine law are becoming aware again of the Spirit that rules in this wonderful kingdom of the mind.

The Spirit of truth is the mind of God in its executive capacity; it carries out the divine plan of the originating Spirit. It proceeds from the Father and bears witness of the Son. We have in the operation of our own mind an illustration of how Divine Mind works. When an idea is fully formulated in our mind and we decide to carry it out, our thoughts change their character from contemplative to executive. We no longer plan, but proceed to execute what we have already planned. So God-Mind sends forth its Spirit to carry out in man the divine idea imaged in the Son.

It is very comforting to know that there is a Spirit co-operating with us in our efforts to manifest God’s law. God in His divine perfection has seemed so far removed from our human frailties that we have lost heart. But now we see that Jesus taught that God is intimately associated with us in all our life’s problems and that we need only ask in His name in order to have all fulfilled.

The Spirit of truth is God’s thought projecting into our mind ideas that will build a spiritual consciousness like that of Jesus. The Spirit of truth watches every detail of our life, and when we ask and by affirmation proclaim its presence, it brings new life into our body and moves us to observe hygienic and dietary laws that restore health.

The zeal of God quickens, vivifies, and vitalizes both mind
and body and makes me every whit whole.
My zeal for spiritual things increases, and I am abundantly
prospered, praise God!

PERSONS with poise and purpose, holding themselves well in hand, regard with some suspicion those who are unduly zealous. When zeal runs away with judgment, energy is wasted and confidence blasted. The fires of zeal are soon burned out and the cause of its champion may be slightingly referred to as “flashes in the pan.” Nevertheless, zeal, intensity, enthusiasm, is essential to the achievement of any and every great purpose.

We usually judge zeal by the noise it makes. But noise is not characteristic of the zeal that overcomes seemingly insurmountable obstacles and wheels them into line with its quiet yet mighty energy of purpose. When you see men and women working steadily and unselfishly toward some cherished goal, do not conclude that they are moved by some selfish motive, the attainment of which will give them personal pleasure. They are fired by an impulse of soul that boils with an inward flame and urges them onward, regardless of the outer mind of caution and conservatism.

The trait of man named variously zeal, enthusiasm, intensity of soul, is a prime faculty of spiritual man. It is found in one of the disciples of the type man Jesus, and its character is revealed in his name, Simon the Zealot.

Zeal’s throne or center of activity in the body is at the base of the brain, in the medulla. It is the seat of the animal soul, and its office is to vaporize the fine nerve fluid and distribute it to the senses. The medulla performs in the body the work of the carburetor in a motorcar.

An intense desire to carry out some idea forces the nerve fluid into the medulla, where it is atomized with inspiration (air) and then flared through the optic nerve to the eye, where the Spirit ignites it, and it flashes into light. “It is the Spirit that giveth life.”

When the Spirit moves a man from within to the accomplishment of some cherished ideal and the intellect steps in and says it can’t be done, a conflict ensues and the natural flow of the volatile body is impeded. Congestions and clots form in the circulation, the man gradually slows down, and what are called the marks of old age appear. This is why man should never give up the quest for greater and better expression of God-given abilities.

The hop, skip, and jump, the buoyancy and joy of youth, should be cultivated and continued more enthusiastically as the years advance. The idea that man grows feeble with years is a foolish fallacy. The longer one lives the better one should know how to live.

The attention of the followers of Jesus in the regeneration is called to the many lessons and warnings that He gave regarding man’s zeal for commercialism. He rebuked Satan, the adverse mind, for suggesting that He demonstrate how to turn stones into bread. He warned, “Lay not up for yourselves treasures upon the earth.” One of His earliest works was putting the commercial activities out of His body temple. “Take these things hence; make not my Father’s house a house of merchandise.”

Then His disciples remembered that it was written, “Zeal for thy house shall eat me up.” Jesus explained that the “house” He referred to was His body. He was cleansing His body of a dominant race thought, the desire to accumulate money.

The people of the world today are so zealous for the solution of economic problems that they have forgotten God. They do not ask for wisdom to guide them in the nation’s industrial affairs, but they plan and scheme and wrangle and get deeper and deeper in debt; that is, into the clutches of the beast of greed that puts its mark of slavery upon all who worship it.

Be zealous for spiritual realities. Lay up for yourselves treasures in the heavens.

My understanding of Truth reveals the unreality of sickness
and the reality of health. I am radiant with the
understanding that abiding health is my divine inheritance.
My understanding of the omnipresence of elemental substance
opens the door to a continuous inflow of superabundance
into my mind and affairs.

LACK OF understanding, not only individual but collective, confronts us on every side. We blunder through life instead of walking confidently, open-eyed. Or we sit in the City of Indecision waiting for something to turn up when, urged and guided by the inner light, we should be going forth to meet good fortune.

We never weary of quoting that wise observation of Job’s “There is a spirit in man, and the breath of the Almighty giveth them understanding.” Most persons think that understanding is gained by intellectual development, mostly in institutions of learning. But the Book of Job was written by one who had great understanding but no literary degrees, so far as is known. Some authorities claim the book is at least five thousand years old; but Job knew much about Spirit both in Jehovah and in man. In the passage quoted he uses the pronoun “them” instead of “he” in referring to man, thus revealing that he understood the spiritual nature of man to be dual: male and female. Job’s familiarity with Spirit and spiritual laws is evidence to a metaphysician that he gained his understanding direct from Spirit. Jesus taught, “It is the spirit that giveth life.”

We would not belittle intellectual knowledge if it is acquired under the guidance of Spirit. The one and only object of man’s existence is the development of his soul, and any attainment, whether mental or material, that cannot be associated with and counted as an aid toward that end will ultimately be refused. So it is the concentration of the mind upon Spirit that reveals the truth about the many situations that meet us in our daily contacts. If we count health and disease as equal, the “thought stuff” of our mind will animate them with like potency. We shall find ourselves believing that disease is just as real and far more catching than health.

Yet a moment’s analysis of the relation between disease and health shows that health is the real, the God-given condition, and disease the unreal, the abnormal, from which we are all seeking to escape. Truth not only shows the reality at the core of all things; it also shows that we shall never escape from the unreal so long as we allow our mental processes to clothe it with “thought stuff.”

If you deny disease as devoid of reality and affirm health as spiritual and abiding, the Spirit will bear witness with your spirit and you will demonstrate health.

Daily concentration of mind on Spirit and its attributes reveals to man that the elemental forces that make matter are here in the ether awaiting our recognition and appropriation. It is not necessary to know all the details of the scientific law in order to demonstrate prosperity. Go into the silence daily at a stated time and concentrate on the substance of Spirit prepared for you from the foundation of the world. You will thus open up a current of thought that will bring prosperity into your affairs.

The joy of Jesus Christ sets me free, and I am healed.
I rejoice as I realize Thine all-providing plan now
fulfilled in me.

NOW WE HAVE reports of a sanitarium where laughter is the only healing remedy. Time was when such an institution would not only have been subject to the ridicule of the community but its promoters would doubtless have come under the insanity regulations. But now that not only psychology but medical therapy is giving attention to the effect of the emotions on the health, the systematic cultivation of joy is looked upon favorably as a healing agent.

“A glad heart maketh a cheerful countenance;

But by sorrow of heart the spirit is broken.”

Solomon or some other wise author of Proverbs wrote that thousands of years ago, and it is good doctrine today. The historical records of the race go back about six thousand years, and it is found that people have changed very little in their dominant characteristics during that time. Solomon, reputed the wisest man of his age, rendered his judgments from the testimony of the emotions rather than the facts as they were given in his court. The Bible tells of his appeal to the love of the two women who claimed the same infant as their child, calling for a sword to divide it so that each woman might receive half. The real mother begged that the sword should not be used, and of course the case was decided in her favor.

Legend says that Solomon amazed the Queen of Sheba by his quick solution of problems that she proposed. She dressed a group of boys and girls in exactly the same clothes and demanded that he tell the sex of each. He ordered basins of water for them to wash their hands in. The boys all plunged their hands in the water and got sodden cuffs, while the girls carefully rolled up their sleeves. Then a combination of real and artificial flowers were brought in; the queen demanded that Solomon point out the difference. He sent for a swarm of bees and readily made a decision. The queen was so pleased with Solomon’s wisdom that she made him a love offering equal to three hundred and sixty thousand dollars.

In our modern practice of spiritual healing we find sadness and sorrow to be the cause of many physical ills. We also find that happiness is natural to man and that he can release it from his inner life through an understanding of Truth.

The study of the spiritual side of life awakens in mind, and even in body, emotions that convince one of the reality and eternal continuity of life, regardless of the changes that take place in outer manifestation.

Isaiah had a consciousness of this when he wrote in the 35th chapter of his book: “And the ransomed of Jehovah shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away.”

Zion represents spiritual peace, a peace that comes to those who attain an understanding and consciousness of Spirit and its activities in the soul.

Sorrow used to be considered a virtue among religious people, but this notion is being dissolved among the enlightened. Death has been the greatest source of sorrow, but evidence that the soul continues to live after it leaves the body is being produced from so many sources that the sense of separation is being rapidly removed, and many people now believe that we continue to exist as thinking entities whether in the body or out of the body.

Of all men who have lived on earth Jesus understood best the joy of the spiritual life, and He had the power of imparting that joy.

“He shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy.” “These things have I spoken unto you that my joy may be in you, and that your joy may be made full.”

I have set the Lord always before my face, therefore my
heart is glad and my flesh resteth in confidence.
I have faith in Thee as my unfailing resource, and I am in
all ways prospered.

“I HAVE SET Jehovah always before me:

Because he is at my right hand, I shall not be moved.

Therefore my heart is glad, and my glory rejoiceth:

My flesh also shall dwell in safety.”
The Psalms constituted the hymnbook of the early church, and no finer example of religious fervor and devotion and literary excellence can be found in the lyrics of any people.

Although the author of the Psalms is usually referred to as David, that great poet and musician is by critics credited with considerably less than half of the one hundred and fifty hymns that appear in the Bible.

Psalm means “lyric,” and the heading of each indicates to the musician what attitude of devotion should precede its rendition. “Selah” is the most common heading. Bible authorities are not all agreed as to its precise meaning, but a very general opinion is that it means “pause,” “silence,” “to be still.” But why pause before the music has even begun? Just here is where an understanding of spiritual law helps one. Before any act that involves direct appeal to God there should be a silent recognition of God’s presence, of Jehovah-shammah, “The Lord is present,” which is one of the sacred names of Jehovah.

In all our prayers, talks, and songs with God as the subject, we should first have a period of silence, a selah, in which the divine presence is invoked as the creative power. Then we can proclaim with Jesus, “I speak not from myself: but the Father abiding in me doeth his works.” The heading of Psalm 16 is “Michtam of David.” One authority says michtam means “gold,” another “excellence,” and still another “mystery.” It means all of these and more. Beginning at verse 8, we have a prophecy of the supreme overcoming demonstrated by Jesus:

“I have set Jehovah always before me:
Because he is at my right hand, I shall not be moved.”

Jehovah is the name of the supermind in man and is called the Christ in the New Testament. Give first place in all your thoughts and acts to this all-powerful presence and you will realize the “right hand” of guidance and steadfast conviction.

A “glad” heart speeds up the circulation and sweeps effete matter from the blood stream; then the flesh rests in confidence and health appears.

The prosperity word is one that we have often used in our Unity prayer ministry during the past fifty years. Some of you may cast it aside as threadbare, but don’t be hasty. You may have used it many times, with varying degrees of success, but no one has exhausted its possibilities.

The producing power of a word depends on the ability of its user to uncover its inner meaning and apply it to his particular needs. When you use the word “Thee,” do you think what its antecedent is? You will quickly say “God,” but “God” covers a multitude of creative forces. In this case you are working to bring prosperity into your affairs; hence you should fill your mind with images and ideas of the all-providing, all-supplying One. Ancient Hebrew seers and adepts like Moses and Elijah understood this, and they had seven sacred names for Jehovah, each of which represented Him in His specific creative ability.

Jehovah-jireh means “Jehovah will provide,” and anyone who concentrates his mind on this mighty One and persistently affirms His presence and power visible and invisible will be provided for regardless of any opposing circumstances. Should the Lord seem to be absent, use the hidden name of this mighty presence. Jehovah-shammah (“the Lord is present”), and you will soon feel the dynamic life and substance of creative Mind charging the ether with its living productiveness.

I separate myself in consciousness from the mind of the
flesh, that I may enter into the mind that was in Christ
Jesus.

THIS affirmation is a good one to take into the inner consciousness, and we would emphasize the word “consciousness.” This whole matter of soul unfoldment depends upon the consciousness that we have.

We have no independent mind–there is only universal Mind–but we have consciousness in that Mind, and we have control over that consciousness. We have control over our own thoughts, and our thoughts fill our consciousness. By analyzing ourselves we find that we unconsciously separate our self into different personalities. Now we should do this work consciously. We should enter into the understanding that the I AM power (all power) is given unto us in consciousness, and then join or unify this consciousness with the great Christ Mind.

Thus the central idea in this word of affirmation that we are seeking to understand and to incorporate into our consciousness is the Christ Mind. As spiritual metaphysicians we find that the Christ Mind is the Mind of Spirit. In the consciousness of man it functions as two states of consciousness: one in the flesh, the other in the Spirit. But the mind of the Spirit is the source of all.

In daily worship it is well to impress upon the sensitive mind that it is unified with Divine Mind through Christ, through the same mind that was in Christ Jesus.

Understanding this as the basic principle of our thought and realizing the power of thought to impress itself upon the sensitive plate of man’s mind, we find this prayer invaluable:

I separate myself in consciousness from the mind of the
flesh, that I may enter into the mind that was in Christ
Jesus.

First we disentangle our thoughts from the flesh and lift our consciousness up to Spirit. We hold them steady in spiritual consciousness until they begin to get hold of Spirit essence, Spirit power, Spirit love. Everything that we see in the manifest comes from this one Spirit-mind; so it is well to hold this affirmation until the most sacred ethers respond to our realization:

I separate myself in consciousness from the mind of the
flesh, that I may enter into the mind that was in Christ
Jesus.

When considering the value of prayer and realization we call to mind the case of Jacob and Esau receiving the blessing of their father Isaac.

It was customary to give the first-born the prior blessing, and this blessing of the first-born belonged to Esau. But through the connivance of the mother, Rebekah, and Jacob himself, Jacob got the blessing, and of course by a subterfuge. The procedure was really a dishonest one, and Esau was wroth with his brother Jacob for taking his blessing and threatened his life. The mother advised Jacob to flee to the country of her brother Laban, and Jacob immediately set out on his journey. He was however in a wilderness of thought.

As metaphysical Christians we take this scripture to be a spiritual history of man as well as a history of outer events. We try to read it in the spirit appropriate to it. Spiritual things must be spiritually discerned. The Bible is a spiritual book. We arrive at a greater understanding and enhance our interest in the different characters of Jacob and Esau when we look upon them not only as individuals but as representatives of the race as a whole.

If we study the four characters of Isaac, Jacob, Esau, and Rebekah, we find that they represent dominant ideas in man, ideas that pertain to his very being, that are of vital interest. As we read out of the law we find that Esau–a hunter, a person subservient to his bodily appetites, a man of the flesh–represents the flesh, the body. A person of a little different turn of mind, a man who loved home and the quiet spiritual things of life, Jacob represents the mind, the intellectual man.

Of course in the process of evolution the natural man comes first. Then the spiritual man begins to unfold in us. Here in the Bible story we find that the spiritual man, or rather the intellectual man illumined by Spirit, gets the blessing. The Israelites set great store by this blessing. Rightly understood, a blessing is a great source of inspiration. It lays a firm foundation in the mind, and it brings out the good. A curse sees the evil and emphasizes it; but a blessing sees only the good and emphasizes only the good. Thus we come to see the importance for the soul’s evolution of an understanding of the development of these two Biblical characters.

As we look at the blessing that Isaac gave Jacob and Esau–for he did bless Esau after he had blessed Jacob, though he gave Esau the blessing that would bring out his character–we discover that he was governed by law. The blessing he gave Jacob was one upon the mind and not upon the body; in fact, it was a blessing of the part of the race mind concerned with service, the part that has to do with the exercise of authority.

In this blessing there is a calling forth of those inherent faculties of the mind which enter into the exercise of authority. “Let people serve thee.” The mind dominates the body. “Let . . . nations bow down to thee.” We also see nations being dictated to by some mind, some dictator.

“Let thy mother’s sons bow down to thee:
Cursed be every one that curseth thee,
And blessed be every one that blesseth thee.”

Here we can see the power of ideas to bless or to curse. We see that he who uses his mind to curse gets the curse in return, while the mind that blesses receives blessings in return.

If we study our mind we find that it is radiating energy constantly and that whatever we send out comes back. This is true of the mind of man, and we see it in evidence everywhere, not only individually but collectively.

To Esau Isaac said,

“Behold, of the fatness of the earth shall be thy dwelling,
And of the dew of heaven from above;
And by thy sword shalt thou live, and thou shalt serve thy
brother.”

Here in these symbols we have the body man or man of the flesh. “The fatness of the earth shall by thy dwelling”: man lives very close to the earth. “And by thy sword shalt thou live”: the man of flesh is sent forth by the man of the mind to carry out his warring ideas. Intellectual man is the general or the governor or the dictator that sends the man of the flesh to do his biddings.

“And it shall come to pass, when thou shalt break loose,
That thou shalt shake his yoke from off thy neck.”

In the evolution of man, the body (Esau) finally comes into its own. The Isaac blessing is carried out in the world today. We find that the working classes that have been under the yoke of the intellect–the intellectual man–now are beginning to assert themselves. They are breaking loose from the yoke of bondage to the intellect, the mind; the flesh is beginning to assert itself. We are giving more attention to the flesh every day. People are awaking to the fact that the body is an important part of man, and so we see everywhere the fulfillment of this blessing.

If we study ourselves, we find a tendency toward the working out of the two minds. The tendency of the intellect is to dominate, to have its way and ignore the body. But the body is beginning to break loose from this bondage and demand its own. It is saying to us: “Why, I am a very important part of this world. You can’t leave me and go off to some faraway place. I am an important part of you.” So with Esau the flesh begins to break loose from this dominance of the mind that has separated it from the good things of the heavenly estate. We raise it up, and it begins to become a power in the world. We must soon come to a place in our national, social, and economic evolution where the earth and all that it has will be recognized in a larger way, become an integral part of our life. This is very clearly taught in this story of the mind and the heart. Isaac (the I AM) recognized this unity and brought it into expression in his blessings of his two sons.

We have these two “sons,” the mind and the body. It is the mind that connects us with Principle.

Jacob made this connection, but Esau had as yet failed to come to the place where he could recognize that he was a son of God. Jacob took that blessing from him. He became the sole representative when he was really the secondary one, but he forged ahead in the race; and so we have today the intellect dominating almost everything. It is evident that the Jacob faculty (the illumined intellect) has assumed its prerogative in the world today. The illumined intellect rules. God is omnipresent, God is intelligence, just as much in our mind as anywhere. The blessing of the I AM consciousness brings out the intelligence that has the greatest ruling power. But we find that we must also bless the body as well as everything connected with it.

As we study the Bible we find that after he broke away from the material consciousness Jacob had many experiences. He went into another state of consciousness (another country), in which he was awakened spiritually to a still higher plane. In the 16th verse of the 28th chapter of Genesis we read: “And Jacob awaked out of his sleep, and he said, Surely Jehovah is in this place; and I knew it not.” He was in the sleeping state of consciousness. He had a dream and saw a ladder extending from the earth up into heaven and angels or messengers of God ascending and descending it. Jehovah was at the top of this ladder, and He told Jacob that he was to be the father of a great nation and that a certain blessing was to be poured out upon him. When Jacob awoke he saw that God was in the place where he was; that the place was the very “house of God,” the dwelling place of God.

In other words, here was evidence of omnipresence. Each individual must have his first awakening to the truth that God is everywhere and that, whatever may be the place, God is there as omnipresent Spirit-mind. In this instance Jacob was surrounded by rocky hills, and he piled up stones and made an altar to Jehovah right there. The great lesson for us is that God is everywhere, no matter how material the surroundings may seem to be. To the unregenerate man there is usually a great awakening in an experience of this kind.

When man begins to see beneath the surface and to realize that God is with him constantly, he seeks to make a union with infinite Mind, omnipresent God-Mind. The Scripture reads: “And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace, and Jehovah will be my God, then this stone, which I have set up for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.”

Here was a covenant or an agreement made by a man at the moment of his first great illumination as regards the one omnipresent substance. He may have realized before that God was the great I AM, the Jehovah, leading him, but he did not realize that this earthly substance, the rocks about him, were really representative: that they are a part, a living part, of the God substance; that the I AM man in his illumination has a share in that substance; that it is his substance through infinite Mind. The covenant of Jacob to give one tenth of all his increase was the real beginning of what in modern times we call tithing: making God a partner in all our finances.

Jacob became a great financier of the ancient world, and through the illumination that he got from Jehovah he knew how to take advantage of every opportunity.

We do not take Jacob as an example of how man should handle his finances, for he was something of a trickster. In truth he represents the trickery and cunning of the world in this field. But apparently Jehovah, the one Mind, was with him. Sometimes there are contradictions that we cannot always understand; but when we know that we are the directive power as regards all that belongs to us, we may get on financially. But in the end there is an adjustment, illustrated in the meeting of Jacob and Esau at the ford Jabbok.

But with it all Jacob loved Jehovah and shared his wealth with the Lord. He proved the law of tithing, that tithing is one of the foundation principles of financial success. Man can become a great possessor of the substance of this world if he follows certain rules of tithing. Jacob gives us the key, which is the recognition that God is all substance, and that if man wants to handle this substance wisely and well, if he wants to handle it for great material success, he should do what Jacob did: take God into partnership with him.

There is an omnipresent economic Mind, and if a man begins to deal with this economic Mind he will have a partner that has all resources.

If you want to become a rich man, if you want to be possessed of every good thing in the world, take God as your partner, incorporate His mind into your mind, in your daily giving. Give of your substance with the thought that it is God’s money you are handling. Realize that it is His tenth that you are giving for His glory. With this thought in your mind you will begin to attract new spiritual resources, and things will begin to open up in your affairs. You will know that infinite Mind is with you. That is what Jacob realized, and he attained great success in his affairs. I would say to everyone who wishes to demonstrate prosperity: take God into partnership with you and you will demonstrate abundance.

Go and wash in the Jordan seven times, and thy flesh shall
come again to thee, and thou shalt be clean.

The 5th chapter of II Kings relates the healing of Naaman by Elisha. Naaman was the captain of the hosts of Syria, but he was a leper. The Syrians had brought away captive out of the land of Israel a little maiden, who waited on Naaman’s wife. She said to her mistress, “Would that my lord were with the prophet that is in Samaria! then would he recover him of his leprosy.”

The incident was told to the King of Syria and he sent a letter, with presents of silver, gold, and raiment, to the king of Israel, requesting that he heal his general, Naaman. When the King of Israel read the letter he rent his clothes and said, “Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? but consider, I pray you, and see how he seeketh a quarrel against me.”

When Elisha heard of it he sent word, “Let him come now to me, and he shall know that there is a prophet in Israel.”

So Naaman came with his horses and with his chariots and stood at the door of the house of Elisha. And Elisha sent a messenger to him, saying, “Go and wash in the Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.”

But Naaman was wroth and went away and said, “Behold, I thought, He will surely come out to me, and stand, and call on the name of Jehovah his God, and wave his hand over the place, and recover the leper. Are not Abanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean?” So he turned and went away in a rage.

And his servants came near and spoke to him and said, “My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?”

Then he went down and dipped himself seven times in the Jordan, according to the saying of the man of God; and his flesh came again like the flesh of a little child, and he was clean.

This demonstration of spiritual healing doubtless took place just as related, and again and again it has been a source of encouragement to those who have believed in the healing power of God. But to all who read scripture in the spirit this narrative is rich in clues to a method of healing for all men who can discern and use the law set in action by Elisha.

Elisha is often referred to by the Bible commentators as a forerunner of Jesus. His marvelous
works are easily recognized as proceeding from the same Spirit that inspired Jesus, and his gentleness and simplicity are paralleled only by those of the great Master.

It is not difficult to see in Elisha an incarnation of the Christ, and he was in a certain degree Christ manifest. Jesus was a fuller manifestation of the same Christ.

If we admit that Elisha is a type of Christ–that is, of the Jehovah or supreme I AM of man–we should admit with equal readiness that the other characters in the narrative are types of various powers or traits common to all men.

Starting with a certain understanding of man in the three departments of his being, spirit, soul, and body, we discern Naaman to represent the will, Syria the intellect, the king of Israel the ruling power in the domain of intellectual thought. The “little maiden” is representative of a rudimentary intuition that has been captured by the intellect and is being made to serve its ends. The river Jordan is the life current flowing into man’s subconscious nature from the one great life. This “river of life” is the source of the natural healing impulse that constantly reconstructs and restores the organism.

The will through its conquests in the sense world has gained the applause of men and is called “great,” “honorable,” “mighty.” This exaltation of will stimulates the personal ego until it ignores any power higher than itself. This supreme egotism stops the flow of spiritual life in the organism and body atrophy sets in. Pride and ambition cut the invisible channels that connect soul and body with the great river of life. The blood then loses its elixir and the flesh its glow of health; decay of skin and extremities follows and the man becomes a leper.

The only remedy for the starved body is the relinquishment by the will of its haughty assumption of dominion. No new life can flow in until the will unclamps its affirmations of supremacy. All men and women belong to the Naaman family, and no one is wholly exempt from the limitations of personal will until he has said with Jesus Christ meekness, “Not my will, but thine, be done.”

Intuition (the little feminine Israelite) points the way to the representative of Jehovah who dwells in Samaria. Personal will loves to make display of worldly possessions and goes to the simple, unpretentious Elisha with a great retinue of servants, horses, chariots, besides presents of silver, gold, and rich raiment. He expects the prophet to call upon his God, wave his hands over the place, and make a great display in the healing. But the gentle prophet tells him in his simple way to bathe in the Jordan seven times. Naaman is wroth at being told to do so slight a thing when he had come so far as such a great outlay. He had expected the prophet to recognize his exalted position and give him special attention. To do such a puerile thing as to bathe in an insignificant stream like the Jordan filled him with indignation. Teachers of Truth are constantly having to meet this egotism of the personal will in their students. The intellectual method of gaining knowledge is so ponderous: so many books have to be studied and so many things memorized that the simple methods of Truth are considered childish. In modern medical practice a paralytic might be dosed, serumed, X-rayed, and what not. Jesus healed such a case by simply saying, “Son, be of good cheer; thy sins are forgiven.”

Jesus said He accomplished this through the faith of those who brought the sick to Him. There must be faith action before the forces that restore the life to the organism can be set in operation. The laborious methods of the medical profession are all for the purpose of stimulating the healing forces of nature. Nature is the servant of mind, and when lawful thoughts are enthroned in consciousness, nature restores the natural harmony existing between spirit, soul, and body. When the use of right thoughts and words is understood, nature’s work is so easily accomplished that the intellectual man is nonplused and shakes his head with incredulity; or he goes away like Naaman, wroth at the seemingly crude and unheard-of prescription. However Naaman’s servants prevailed upon him to give Elisha’s remedy a trial, and when he had bathed in the Jordan seven times, “his flesh came again like unto the flesh of a little child, and he was clean.”

The first step in all spiritual healing is faith, and the next is receptivity. Where the pride and fullness of intellect is dominant there is little opportunity for the subconscious stream of life to do its cleansing work. The proud Naaman must first be humbled before he can be healed, and the proud flesh be taken out of his heart before the proud flesh can be cured in his body.

Elisha apparently took no part in the healing, simply directing Naaman to bathe in the Jordan seven times. But there was a deep undercurrent of Spirit power at work in Elisha. He represented the higher self of the Naaman consciousness, which had been quickened. Jesus referred to this incident in Luke 4:27: “There were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian.”

Elisha told Naaman to bathe in the Jordan seven times. Seven is a cardinal numeral and in ancient times was regarded as having mystical significance, that is, as symbolizing perfection, besides being loosely used for any indefinite considerable number, much as twenty or a hundred is used now. Peter used it in this sense when he said, “How oft shall my brother sin against me, and I forgive him? until seven times?” Jesus replied, “Until seventy times seven.”

Seven is so universally used as a mystical number that there must be some reason for this in the fundamental arrangement of the natural world. In Solomon’s Temple was the seven-branched candlestick. We know that this Temple represented the body of man and that the seven lights were symbols of seven centers in the organism, through which intelligence is expressed. Everybody knows five of these centers: seeing, hearing, tasting, smelling, touch. There are two in addition to these, which we may call intuition and telepathy. The solar plexus is the organism of intuition and the brain the organ of telepathy.

All these centers of light have been dimmed by sin. Hence sin has also been given a sevenfold classification, viz., pride, anger, lust, covetousness, envy, gluttony, sloth. The great purifying river of life must wash away these sins and their leprosy in the body. To bring this to pass man must deny in sevenfold measure the darkness of error that obscures the inner light and life. These seven washings are to be repeated until the whole body is clean.

The eye represents the discerning capacity of the mind.

My eyes are no longer darkened by thoughts of deception,
concealment, or lust. The cleansing life and light of
Spirit makes pure and clean these eyes, and through
all-seeing Mind I have spiritual vision.

The ear represents the receptive capacity of the mind.

My ears are no longer stopped by the sensitiveness and
willfullness of the little self. I am no longer bound by
personality. I now bathe in the great ocean of life, and I
am free in boundless Spirit. I hear the voice of Truth only and rejoice.

The nose represents the initiative capacity of the mind.

The cleansing life of Spirit frees my mind of all thoughts
of fear, timidity, and incapacity. I am bold, free,
courageous Spirit, and I can do all things through Christ.

The tongue represents the judging capacity of the mind.

Sense appetite no longer clogs the clear discernment of my
spiritual judgment. The cleansing life of Spirit quickens
and cleanses my taste, and I eat and drink only what my
body requires under divine law.

Feeling represents the loving capacity of the mind.

I am no longer in bondage to the thought that sensation is
in matter. The cleansing life of Spirit dissolves all
fleshly lust for sense pleasure. I am Spirit, and I desire
the clean, pure currents of life to flow through every part
of my body, so that all may be made clean.

Intuition is the natural knowing capacity of the mind.

The cleansing life of Spirit purifies my heart, and I trust
the “still small voice” within my soul.

Telepathy is thought interchange.

The cleansing life of Spirit clears my mind of ignorance
and materiality, and I see the activity of ideas and
understand their import independently of human language. As
God gave Daniel “knowledge and skill in all learning and
wisdom: and . . . understanding in all visions and dreams,”
so He gives me and all His children the original ideas of
His great mind to use as we will.

PRAYER is a science susceptible of being reduced to rules that prove it to be based upon demonstrable laws. The intellectual school of scientists will not accept our claim of science for prayer, because we operate in a field that they have not investigated. However “there are more things in heaven and earth . . . than are dreamt of” in their philosophy.

We who are testing out the laws of prayer cannot say with assurance that we have discovered and applied all of them so clearly that we can teach them to the multitude. The laws of prayer require a spiritually developed mind to give them full expression; hence not all persons are at once competent to cover the whole range of mental and spiritual activity requisite to the unfailing demonstration of prayer. Jesus taught that whatever we ask in prayer, believing, we shall receive.

So right at the beginning of our inquiry into scientific prayer we find a very vital condition emphasized and demonstrated by Jesus in His most effective prayers, and that is faith. We must have faith, though it be merely of mustard-seed size, before we can approach the fulfillment of the law of prayer.

Faith is the most mysterious of the spiritual faculties and has so far eluded the descriptive powers of man. Many attempts have been made to describe faith but with indifferent success. All spiritual metaphysicians agree that faith is an apprehension by man of a mind power that connects matter and spirit. Faith handles ideas with a facility similar to that with which we handle pumpkin seeds. We plant the little seeds in good soil and watch them grow in a few months into large pumpkins. This is a great a miracle as any that Jesus performed, the difference being that it takes time and an adjustment of material instead of spiritual conditions.

But the scientific operation of the law of manifestation is just as mysterious in the one case as in the other. However we find that we can improve the conditions conducive to growth in the natural world, and it is good logic to assume that we can improve on the ancient practices of prayer. Primitive man had a sense of separation from his God. He believed that through storm, lightning, thunder, and earthquake his God was taking vengeance on him for his misdeeds, and he prayed to be saved. Then the most common form of prayer was the prayer for favors and for vengeance on one’s enemies. This form of prayer was popular among the Israelites, as evidenced by their literature:

“Deliver me, O Jehovah, from mine enemies.”
“Hide me under the shadow of thy wings,
From the wicked that oppress me,
My deadly enemies, that compass me about.”

Although we have progressed somewhat in our attitude toward God the great majority of Christians are still begging a faraway God for favors.

What we all need is a better understanding of the principles at the very foundation of Being, of the spiritual character of God, and especially of the omnipresence of the spiritual principles. Then we need to understand our relation to these spiritual principles and what we have to do to make them operative in our mind and affairs.

We must know first that prayer is cumulative; that the more we pray the more we accumulate of the powerful spiritual energy which transforms invisible ideas into visible things. Paul said, “Pray without ceasing.” Do not supplicate and beg God to give you what you need, but realize, affirm, and absolutely know that your supreme mind is functioning right now in God-Mind itself and that your thought substance and the spiritual substance of the Most High are amalgamated and blended into one perfect whole that is now being made manifest in the very thing you are asking for.

This is the modern technique of prayer, and it is being demonstrated by quite a few devout souls in this modern mechanical world. It is not emotional, nor do its devotees expect miracles; on the contrary, they apply the law of righteous thinking to a problem that has always been treated as outside the realm of exact science.

Every science under the sun has progressed and developed out of its early state of crudeness except the science of the true character of God and of our relation to Him. Now the time has come for us to improve our methods of worship and reduce them to scientific mind laws. When we fully realize that God is a great mind in which “we live, and move, and have our being,” we shall begin to use our minds in consonance with the Mind omnipresent. Then a supreme harmony will be ours, and prayer will become a divine soliloquy. As the entrancing music of the modern world has been developed from the primitive shepherd’s playing his flute to his mate and then falling in love with his own music, so we shall unfold innate abilities of communion with God and finally discover the divine harmony.

With this understanding then of the true character of prayer, let us give ourselves to prayer.

In its spiritual character our mind blends with Divine Mind as the mist blends with the cloud. Both are composed of the same elements and they unite without friction if left to their natural affinity. But give “the mist” the power and ability of separation and we have conditions that involve divisions beyond enumeration. Man came out of God, is of the same mind elements, and exists within the mind of God always. Yet by thinking that he is separate from omnipresent Spirit he has set up a mental state of apartness from his source and he dwells in ignorance of that which is nearer to him than hands and feet. A few moments of thought daily directed toward God in acknowledgment of His presence will convince anyone that there is an intelligence always with us that responds to our thought when we direct our attention to it. Sometimes we automatically make this high contact when our mind is exalted by transcendent sights or sounds. The eminent astronomer Kepler had this experience when, viewing the expanse and majesty of the universe of stars, he inspirationally exclaimed, “O God, I am thinking Thy thoughts after Thee.”

Much is heard about giving ourselves to service to the world, but how important is the self that we are offering? If we have found our real self the offer will be worth while, but if we are offering personality alone we shall never set the world afire.

Paul was a great example of an indefatigable minister. We can hardly conceive the hardships he endured. He enumerates a few of them in II Corinthians 11:24-28: “Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once I was stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Besides those things that are without, there is that which presseth upon me daily, anxiety for all the churches.”

Paul was a tentmaker. He went from house to house preaching the gospel. At Troas Paul preached in a third-story room for several hours. About midnight a young man named Eutychus was overcome by sleep and fell from a window to the ground and was taken up dead. Paul went down and resurrected him, then went back to his preaching and kept it up until daybreak. A sermon twelve hours long would appall some ministers and all congregations, but not Paul.

“It matters not how strait the gate,
How charged with punishment the scroll,
I am the master of my fate:
I am the captain of my soul.”

To Timothy Paul recommends, “Exercise thyself unto godliness.” The word “exercise” is derived from a Greek word having the root meaning of “gymnastics.” That is, train your mind to think about God as a force that can be incorporated into your mind as you incorporate strength into your body. If your mind is weak and flabby, practice thinking about God as strong and stable. This will lift your mind out of its depression and connect you with a never-failing source of stability and confidence. Thus in order of their importance and necessity take all the attributes of God, such as life, love, power, wisdom, and incorporate them into the muscles of your mind by exercise.

We are very apt to forget that the mind of man develops like his muscles, by exercise. The minister who thinks his education is complete when he leaves the theological seminary never becomes a great teacher of men. So the Christian who thinks he is saved when he has been “converted” will find that his salvation has just begun. Conversion and “change of heart” are real experiences, as anyone who has passed through them will testify, but they are merely introductory to the new life in Christ. When a person arrives at a certain exalted consciousness through the exercise of his mind in thinking about God and His laws, he is lifted above the thoughts of the world into a heavenly realm. This is the beginning of his entry into the kingdom of the heavens, which was the text of many of Jesus’ discourses. When a man attains this high place in consciousness he is baptized by the Spirit; that is, his mind and even his body are suffused with spiritual essences, and he begins the process of becoming a new creature in Christ Jesus. Skeptics and the inexperienced view the changes in one’s life produced by conversion as merely an emotional upheaval that will eventually pass away and leave the subject as he was before. No one is ever left exactly as he was before the experience. An effect has been produced on the soul structure that will never be wholly obliterated, but it may remain merely a temporary impression unless it is developed by exercise. This development cannot be accomplished by bodily exercise either. As Paul wisely says, “bodily exercise is profitable for a little; but godliness is profitable for all things.”

HEALING by the power of the word did not originate with Jesus of Nazareth, although it is from Him that we get our modern inspiration. In every age where man has realized the perfection of the original essence of Being and has spoken forth that realization, the result has been a restoration of things to their inherent harmony and order.

Whoever realizes that God is the underlying creative perfection and that man is His mouthpiece has laid the foundation for performing miracles of healing through the power of the word. But in order to do the miracles he must speak the word that he knows to be true.

Thousands in every age have caught sight of the truth of God’s perfect being, but they have not been sure enough of their ground to go forth and proclaim it to a waiting world. Jesus of Nazareth was counted the Saviour of mankind because He freely proclaimed the truth about God and man. He not only proclaimed it, but He had faith in the power of His word to redeem men from the mental lethargy into which they had fallen.

“And Jesus went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness among the people.” The method of Jesus’ healing has always been a theme that many have learnedly discussed and written about. The theories have been numerous, but they have nearly always been theories. The claim that He was the only Son of God, begotten in a certain manner to do a miraculous work, is also a theory to him who has not a clear understanding of what constitutes a son of God; hence it would be futile to discuss the things of Spirit with one who has not been quickened by Spirit.

Whatever these various theories of Jesus’ remarkable healing power may be, none disputes one point: He used words as the vehicle of the healing potency. He always spoke to the patient “as one having authority.” He had a certain assurance, an inner conviction, that He was speaking the truth when He said, “Thou art made whole”; and the result of His understanding carried conviction to the mind of the patient and opened the way for the “virtue” that went forth from the speaker. Notwithstanding this very apparent use of words by Jesus there has been a failure on the part of His followers to grasp their vitally important office in demonstrations. There has always been a belief in the religious world that there was somewhere a lost word that when found and spoken would set all things right. The Jews say this lost word is veiled in the name “Yahveh” and that its correct pronunciation is no longer known to men. They claim it was once known to their priesthood, and when it was used all the powers of God were manifest and mighty works were accomplished by it in brief moments of time.

All are familiar with the “God said” of Genesis in connection with the creation of the heavens and the earth.

Here at the very beginning the word is the creative agent, and John, personifying it, corroborates this. He says that in the beginning “the Word was with God” that it was God, and that all things were made by it, and without it was not anything made that has been made. The term that John used and that is translated “Word” in the King James New Testament has a much deeper significance than is usually given to it by Bible readers. It has been assumed by the church that “the Word” meant the personal Jesus Christ, and it has been so accepted.

The most thorough Greek scholars and all careful and honest Scripture authorities tell us that the Greek term logos has no equivalent in the English language; that it is untranslatable and should have stood in its original form instead of the accepted translation, “the Word.”

Even in Greek the term logos has an inner meaning that only those of spiritual discernment can comprehend. Externally it covers both the spoken word and the underlying reason or valid premise; both being so intimately connected as to be one. This John conveys in saying that “the Word was with God, and the Word was God.” Here is implied a distinction in office but a unity in purpose. With the early Fathers of the Greek Church the divine Logos had a peculiar significance which only those who had delved into the innermost of existence could comprehend.

Philo made the divine Logos the embodiment of all divine powers and ideas. He distinguished between the Logos inherent in God, corresponding to reason in man, and the Logos emanating from God, corresponding to the spoken word that reveals the thought. The former contains the ideal world; the latter is the first-begotten Son of God, the image of God, the Creator, the preserver, the giver of life and light, the mediator between God and the world. It is claimed that Philo wavered between a personal and an impersonal conception of the Logos, but leaned more to the impersonal.

Philip Schaff, speaking of the Logos, says:

“Saint John uses Logos (translated Word) four times as a designation of the divine, pre-existent person of Christ, through whom the world was made, and who became incarnate for our salvation (John 1:1-14; I John 1:1; 5:7, A.V.; Rev. 19:13). Philo may possibly have suggested the use of the term (although there is no evidence that John read a single line of Philo); but the idea was derived from the teaching of Christ, and from the Old Testament, which makes a distinction between the hidden and the revealed Being of God. There is an inherent propriety in this usage in the Greek language, where Logos is masculine and has the double meaning of thought and speech. Christ as to His divine nature bears the same relation to God as the word bears to the idea. The word gives shape and form to the idea, and reveals it to the without. The word is thought expressed; thought is the inward word. We cannot speak without the faculty of reason, nor think without words, whether uttered or not. The Christ-Logos is the Revealer and Interpreter of the Hidden Being of God, the utterance, the reflection, the visible image of God, and the organ of all His manifestations to the world (John 1:18; Comp. Matt. 11:27). The Logos was one in nature or essence with God, yet personally distinct from Him, and in closest communion with Him.”

In plain, everyday language, we would say that Being, the original fount, is an impersonal principle; but in its work of creation it puts forth the idea that contains all ideas: the Logos, the Christ, the Son of God, spiritual man. This idea is the creative power, the concrete consciousness formulated by universal Principle.

It is written of God: “Thou . . . art of purer eyes than to behold evil.” “Are not two sparrows sold for a penny? and not one of them shall fall on the ground without your Father.” These passages seem paradoxical. When we understand that in the first passage Principle is referred to, and in the second the Logos or creative Father of Jesus, then all is clear. Jesus always called the divine Logos “Father.” He never referred to it as an abstraction but always as a being having intense love and compassion for all creation.

So He will become to each one who makes the conscious connection with Him. We shall realize that Being is not only principle so far as its inherent and undeviating laws are concerned, but also person so far as its relation to each one of us is concerned; that we as individuals do actually become the focus of universal Spirit, of the all-pervading and all-wise Logos, and that through us the universe is formed.

“And then shall they see the Son of man coming in clouds with great power and glory.” Each one of us is a son of man, and our glory and power is in the keeping of the divine Logos.

We come into this power and glorify God just to the extent that we recognize and use the Logos. Jesus of Nazareth recognized and used it in its fullest sense. To Him it was not only an all-pervading principle of goodness and power but it was very much more; it was a near and dear Father, a Father whose interest in His children is greater than that of any earthly parent.

“If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him?”

We may make little out of the Logos and live in the shadow of its glory, or we may make much out of it and live in the sunshine of that glory. Some ask sparingly and receive in like measure; others ask largely and receive largely.

The Logos is the preserver and transmitter of the original spiritual ideas and essences of God. It is the sustainer upon which the universe rests, and all its creations are spiritually sequential, that is, logical. We are dependent upon it for every breath we draw. Its substance and intelligence are at the beck and call of prince and peasant alike, and in this sense it becomes the servant of all. All mold it into consciousness in the one and only way–through thought. Whatever you think about life or substance, that it becomes to you.

If you think the Logos will heal the sick through the power of your magnetic hand, you will do your healing in that way. If you think it will heal through your silent or spoken word, it will act accordingly. It will work for the ignorant and the wise, the wicked and the good, the poor and the rich. It is yours to use in whatsoever way you will. However the permanent results you get will be proportioned to your understanding of its whole nature. To grow in its grace and be glorified in the ineffable glory of the everlasting God you must know who it is you are dealing with.

Herein many are falling short in our day. They have been taught the manipulation of the Logos in its healing aspect and they are using it as a new therapeutic agent. To them it is a cold abstraction, a principle having intelligence and substance without consciousness. These qualities they handle as does the potter his clay. Instead of striving to attain that loving relation to the Father which should exist between parent and child, they are virtually introducing into their business world a new factor for the attainment of selfish ends. Do not let the icy hand of such a science grasp yours. Refuse to see the Father as anything less than the all-compassionate One who is interested in every act of your life, every thought you think; who has numbered even the hairs of your head. This is our God, the Most High Good, which dwells in our heart and soul and flames up into our mind with all the power of cleansing, healing, and uplifting. To this dear Father nothing is small, nothing is great. He does not ignore His creation; He does not stand afar off and view with the cold, critical eye of a connoisseur. His heart throbs with compassion; He sheds upon us the holy peace of His presence in the turmoil of sense, and we joyously exclaim, “Though all else fail me, in Thee I find rest.”

Yet we must attain the full stature of the God-man. We must ultimately understand that the Father cannot be circumscribed by any human idea of Him or of what He should do for us. We must know that there is only good and that the word of good is the only permanently healing word. So long as we believe that the Father might heal at one time and not at another, that He might be induced to give us His healing Spirit under certain circumstances and not under others, we are misjudging His nature. If there is ever any limit to the healing power of the word, it is of our own manufacture.

The healing word is not a special creation to meet an emergency. It is not a patent medicine prepared to cure specific diseases. The idea that it is a healing word at all originates in our limited notion that there is something that needs healing.

God is the supreme perfection; the Word is like unto that perfection. All its creations are perfect. It takes cognizance of the perfect only. When we realize this perfection and speak the words of Truth from that plane of understanding, the Word goes forth and establishes that which is. It does not heal anything–in its perfection there is nothing to heal. Its office is to behold the perfection of its Being; and as we do the works of the Father, we behold and restore that which is and always was perfect.

Thus he who realizes most thoroughly that God is the supreme perfection and that in Him can be no imperfection, and speaks forth that realization with conviction, will cause all things to arrange themselves in divine order.

This is being daily and hourly demonstrated by the faithful all over the land, thus proving true the nature of the Logos or Word of God. The meaning of the word logos is speech based upon reason. If the reasonable premise that God is the omnipresent God is well grounded in you, you cannot speak anything but healing and uplifting words. Your words must be for the healing of the nations, because they are true words flowing forth from a source in which Truth has no opposite.

If you believe that both good and evil conditions can be brought forth from this divine Logos, that
both sweet and bitter waters can flow forth from the same spring, then your healing will be mixed. The spring is pure, and by letting your mind be an open way for its outpouring, you permit it to remain in its original purity and to cleanse all in whom you quicken it. If however you stop the flow here and there by an idea of limitation, by an idea of imperfection in the fount or in him upon whom the fount is being poured, you cut off its free currents to that extent.

Do not construe this to mean that you can pollute the stream by your thinking. This cannot be done; you simply refuse to let its purity come forth in its fullness. Like the lens that refracts the sunlight, you receive some rays that you do not throw upon the screen. The white light of Spirit is poured upon you, and your idea of limitation, in a given direction makes you opaque to some of its colors.

You are nothing less than a child of God, and to you is intrusted the creative power. When you realize this you can go forth forgiving men their sins as you have forgiven your own.

The word of God is spoken through the Son of man. You are a son of man, and it is your duty to be about your Father’s business, healing the sick, casting out demons, forgiving the sinful, and spreading the gospel of a living God.

But the “word is very nigh unto thee, in thy mouth.” Speak it forth and demonstrate, as did Jesus, that “the Son of man hath authority on earth to forgive sins.” What is sin? It is anything other than an erroneous way of attaining happiness? God is happy, and it is a state natural to us all or we would not strive for it. There must also be a way to reach it. If we have not reached it by the way we have followed, we have but to turn about and seek another way. Repenting is turning about, letting go of the sense way. As soon as we let go and recognize that the way of Spirit is the way of pleasantness, we have been forgiven our sins. The mental attitude has invited the word of God, and it flows forth into our consciousness and erases the erroneous concepts.

Anyone can speak true words and thus be the agent of God in forgiving sin. The little child may do it; the ignorant disciple may do it. The power does not inhere in the individual; the cleansing is through the word. “Already ye are clean because of the word which I have spoken unto you.”

This living Word of God is a spiritual principle. It is omnipresent, like the air we breathe.

One small grain of it is more powerful than many tons of dynamite. It is the “assurance of things hoped for” that will remove mountains. It is very nigh unto you, even “in thy mouth,” as a wise one said. Its premise is that God is good and that His offspring is like unto Him. You have only to recognize this premise in all that you think and do and then speak it forth to get the results promised. There is no respect of persons in God; you are as near the Father as Jesus was if you recognize the principle and speak the true word always.

I no longer accuse myself and others of sin and evil.
Forgiving, I am forgiven and healed.
I daily praise the invisible good that is bringing the
ships of prosperity to my harbor.

HOW PRAYER HEALING IS DONE

FROM A STUDY of the foregoing lessons, you should be convinced that man and the universe are under the creative direction of a supreme being, name it what you will, and that man needs but to conform to the laws of creative Mind in order to be healthy, happy, and wise. It logically occurs to you that all healing methods, whether applied to self or to others, consists in establishing the unity of the individual and the universal consciousness. No man heals himself or another; the supreme Mind does the work. “The Father abiding in me does his works,” said Jesus. This is the testimony of all the truly wise.

The first move in all healing is a recognition on the part of the healer and on the part of the patient that God is present as an all-powerful mind, equal to the healing of every disease, no matter how bad it may appear. “With God all things are possible.” The best way to establish unity with the Father-Mind is by prayer. “God is Spirit,” and He has a kingdom or ruling center in every soul. Do not look up or out for God, but “pray to thy Father who is in secret [silently within your own soul], and thy Father who seeth in secret shall recompense thee.”

Many healers use the Lord’s Prayer at the beginning of every treatment. Talk to the Father as if He were an entity present within you. He is visible to your soul, and when you have attained the particular inner confidence called faith, you will realize His presence as clearly as you realize visible things. When you have stilled the outer senses and have become quiet, you are in the mental realm where thoughts are obedient to the word. Error thoughts must be told to go, and true thoughts must be called to take their proper place.

Mental causes are so complex that it is impossible to point out in all cases the specific thought that causes a certain disease; but twelve fundamental mind activities lie at the base of all existence, and when any one of these is contacted, all the others respond.

Nearly all sick people lack vital force, hence the life treatment is good for all. Hate, anger, jealousy, malice, and the like are almost universal in human consciousness, and a treatment for love will prove a healing balm for all.

Fear of poverty burdens most people, and the prosperity treatment will be effective. Do not be afraid to use the statements in healing as a whole or in part; they will always help and never hurt anyone. Remember that the object of all treatment is to raise the mind to the Christ consciousness, through which all true healing is accomplished.

SAMPLE PRAYER TREATMENTS

Fear, anxiety, worry, dread, and suspense–these thoughts cause the mind to become tense, thus shutting out the great helper, the Spirit of truth. Say silently:

I am now free from fear, anxiety, worry, dread, and
suspense. I have faith in Thy Holy Spirit, and I trust Thee
to protect me, to provide for me, and to bring all my
affairs into divine order.

NERVOUSNESS

The mind sends its messages along the nerves; the nerves, forming a network of communication with the brain, get into a chronic crosscurrented condition from the presence of repeated anxious, worried, fearful thoughts, and the many forms of nervousness result. This idea of nervousness must be specifically denied and the truth affirmed. Say silently:

I am not subject to any kind of nervousness. My nerves are
harmonized, peaceful, and poised in Spirit and in Truth.

Note: Deny the mental cause first; then the physical appearance. Nervousness is produced by worry, anxiety, and the like. These mental conditions should be healed first; then the secondary state which they have produced in the body must be denied and dissolved, and the perfect condition affirmed.

COLDS, GRIPPE, AND THE INFLUENZAS

Affirm:

Spirit is not subject to heat or cold. I am Spirit. I am
the positive force of Being, and I put out of my
consciousness all negative thoughts. I do not believe in
the thing called a cold, nor do I admit for a moment that
it has any power over me. I am Spirit, free-flowing life,
and my circulation is equalized in God.

STOMACH TROUBLES

Prayer:

My understanding is established in Spirit. I know the
relation between mind and body, between thought and
substance. I agree with what I eat, and what I eat agrees
with me. I am at peace with all men and all things. I do
not resist or antagonize anybody or anything. My stomach is
strong, wise, and energetic, and I always think and speak
of it as in every way capable of doing the work given it to
do. I do not impose upon my stomach by overloading it. I am
guided by divine wisdom in eating and drinking, and I
follow its dictates instead of the sense appetites. I am no
longer anxious about what I shall eat or what I shall
drink. I am not hurried or worried, but after each meal I
rest from all the cares of life, and I give my stomach
opportunity to do its perfect work under the divine law.

All Liver Troubles

Prayer:

I am not misjudged, nor do I misjudge others. I do not
criticize or condemn. I do not hold bitter, revengeful
thoughts against others. I do not think that I have been
unjustly treated. God-Mind is my supreme arbiter, and I
rest all judgment in the divine law of justice. The swift
energy of Spirit now penetrates and permeates every atom of
my liver, and it is free to do its perfect work.

Kidney, Bladder, and Urinay Disorders

Prayer:

God is the strength of my life. I do not believe in
exhaustion of strength. Strength is always present in
supreme completeness, and I am eternally strong. Spirit is
the strength of my loins, and my back is free from all
thought of burdens. My life is divinely ordered, and I am
not afraid of weakness, old age, or death. All the issues
of my life are from God, and He is a well of living water
within me.
Lustful passions no longer separate me from the pure,
spiritual life. My life is lifted up by the Christ Mind,
and I am resurrected from the dead. My life is hid with
Christ in God.

All Throat Affections

Prayer:

All power is given to me, in heaven (mind) and in earth
(body). Dominion, control, and mastery are mine by divine
right, and I refuse to believe in failure or discouragement.
I am free, and the inspiration of Spirit is poured into my
soul. I am quickened by Spirit, and the flesh is obedient.
I rejoice and am glad because the joy of Christ is mine. I
am filled with Spirit energy, and every cell in my organism is alight with God. I am the resurrection and the life.

SIX-DAY PRAYER TREATMENTS

It is found that the mind establishes a permanent consciousness through six steps or stages, called in Genesis “days.”

First, the mind perceives and affirms Truth to be a universal principle. Secondly, faith in the working power of Truth is born in consciousness. Thirdly, Truth takes definite form in mind. Fourthly, the will carries Truth into acts. Fifthly, discrimination is quickened and the difference between Truth and error is discerned. Sixthly, every thought and word is expressed in harmony with Truth.

The seventh “day” represents a peaceful confidence and rest in the fulfillment of the divine law.

By the use of these denials and affirmations for one week a new and more orderly basis of thought is established in mind, and the whole man is harmonized and vitalized. This process often heals obstinate cases, and the six-ray course is recommended in conjunction with the special prayers.

Make your denials as if you were gently sweeping away cobwebs, and make your affirmations in a strong, bold, vehement positive attitude of mind.

Each day’s treatment, and the whole course of treatments if necessary, is to be repeated over and over until it manifests its living presence and potency in consciousness.

If you desire to help a patient who will not try or who cannot himself successfully bring his mind into harmonious relations with Principle, think of this person when you hold the daily thought, and Spirit will cause your word to be manifested both in you and in him.

Invocation

To precede each day’s treatment

I acknowledge Thy presence and power, O blessed Spirit; in
Thy divine wisdom now erase my mortal limitations, and from
Thy pure substance of love bring into manifestation my
world, according to Thy perfect law.

Monday

Deny:

I am no longer foolish or ignorant, and the foolishness
and the ignorance of ancestry can no longer be visited upon me.
I am free from the foolishness and the ignorance of the
race and of those with whom I associate. The foolishness
and the ignorance that may have been treasured up by my own
understanding are now erased.

Affirm:

I am wise with the wisdom of infinite Mind and I have
knowledge of all things. I know that I am pure intelligence
and I hereby claim my divine right to light, life, and
liberty in all goodness, wisdom, love, and purity. Let the
light of wisdom appear and the ignorance of human thought
vanish.

Tuesday

Deny:

I deny the belief that I have inherited disease, sickness,
ignorance, or any mental limitations whatsoever. I deny all
belief in evil; for God made all that really is and
pronounced it good. Therefore no such deception as belief
in evil can darken my clear understanding of Truth. Those
with whom I associate can no longer deceive me with their
words of consideration and sympathy. I can no longer
deceive myself with such weakness.
Perish from my world these silly beliefs of darkened ignorance. I am now free from them all, and by my powerful word I hereby destroy them wholly.

Affirm:

God’s life is my life, and I vibrate with harmony and
wholeness. I am free with the knowledge that all is good; I
am therefore perfectly whole and well.

Wednesday

Deny:

I deny the belief that I am a child of the flesh and must
suffer for the sins of my forefathers “unto the third and
fourth generation.” Perish all such ignorant beliefs.
I deny that I inherited from my ancestors lustful passions
and sensual appetites.
I deny the belief that the race can constrain me to yield
to lustful passions and sensual appetites. I deny the
belief that those with whom I associate can constrain me to
yield to lustful passions or sensual appetites. I deny my
own ignorant belief in such erroneous ideas.

Affirm:

God is Spirit and I, the divine image, am Spirit. I am born
of God. God is too pure to behold iniquity, and I am
therefore pure being, without a tinge of lust or passion.

Thursday

Deny:

I deny that the sins and omissions of my ancestors can
influence me in any way. Selfishness, envy, malice,
jealousy, pride, avarice, arrogance, cruelty, hypocrisy,
obstinacy, and revenge are no part of my present
understanding, and I deny all such beliefs in the race, in
those with whom I associate, and in my own mind.

Affirm:

I am at peace with all mankind. I truly and unselfishly
love all men and women. I now acknowledge the perfect law
of justice and equality. I know that “God is no respecter
of persons,” and that every man and woman is my equal in
the sight of the Father.
I do love my neighbor as myself and I will do to others as
I would have them do to me.

Friday

Deny:

I deny that I have inherited the consequences of fear from
my ancestors, or that the race can constrain me to accept
its fears. The fears of those with whom I associate can no
longer hold me in sickness or in want, and my own
understanding is now fully rid of these illusions.
There is not and cannot hereafter be any fear in or about
my bold world.

Affirm:

I am brave and bold with the knowledge that I am Spirit and
therefore not subject to any opposing power.
Plenty and prosperity are mine by inheritance from God, and
by my steady, persistent word I now bring them into
manifestation.

Saturday

Deny:

I deny that I inherit any belief that in any way limits me
in health, virtue, intelligence, or power to do good.
Those with whom I associate can no longer make me believe
that I am a poor worm of the dust. The race belief that
nature dominates man no longer holds me in bondage, and I
am now free from every belief that might in any way
interfere with my perfect expression of health, wealth,
peace, prosperity, and perfection in every department of
life.
I now, in the sight of Almighty God, unformulate and
destroy by my all-powerful word every foolish and ignorant
assumption that might impede my march to perfection. My
word is the measure of my power. I have spoken, and it
shall be so.

Affirm:

I am unlimited in my power and I have increasing health,
strength, life, love, wisdom, boldness, freedom, charity,
and meekness now and forever.
I am now in harmony with the Father and stronger than any
mortal law. I know my birthright in pure Being and I boldly
assert my perfect freedom. In this knowledge I am enduring,
pure, peaceful, and happy.
I am dignified and definite yet meek and lowly in all that
I think and do.
I am one with and I now fully manifest vigorous life,
wisdom, and spiritual understanding.
I am one with and I now fully manifest love, charity,
justice, kindness, and generosity.
I am one with and I now fully manifest infinite goodness
and mercy.
Peace flows like a river through my mind, and I thank Thee,
O God, that I am one with Thee!

Sunday

“Be still, and know that I am God.”

Tao Te Ching, by Lao-Tzu

1

The tao that can be described
is not the eternal Tao.
The name that can be spoken
is not the eternal Name.

The nameless is the boundary of Heaven and Earth.
The named is the mother of creation.

Freed from desire, you can see the hidden mystery.
By having desire, you can only see what is visibly real.

Yet mystery and reality
emerge from the same source.
This source is called darkness.

Darkness born from darkness.
The beginning of all understanding.

2

When people see things as beautiful,
ugliness is created.
When people see things as good,
evil is created.

Being and non-being produce each other.
Difficult and easy complement each other.
Long and short define each other.
High and low oppose each other.
Fore and aft follow each other.

Therefore the Master
can act without doing anything
and teach without saying a word.
Things come her way and she does not stop them;
things leave and she lets them go.
She has without possessing,
and acts without any expectations.
When her work is done, she take no credit.
That is why it will last forever.

3

If you overly esteem talented individuals,
people will become overly competitive.
If you overvalue possessions,
people will begin to steal.

Do not display your treasures
or people will become envious.

The Master leads by
emptying people’s minds,
filling their bellies,
weakening their ambitions,
and making them become strong.
Preferring simplicity and freedom from desires,
avoiding the pitfalls of knowledge and wrong action.

For those who practice not-doing,
everything will fall into place.

4

The Tao is like an empty container:
it can never be emptied and can never be filled.
Infinitely deep, it is the source of all things.
It dulls the sharp, unties the knotted,
shades the lighted, and unites all of creation with dust.

It is hidden but always present.
I don’t know who gave birth to it.
It is older than the concept of God.

5

Heaven and Earth are impartial;
they treat all of creation as straw dogs.
The Master doesn’t take sides;
she treats everyone like a straw dog.

The space between Heaven and Earth is like a bellows;
it is empty, yet has not lost its power.
The more it is used, the more it produces;
the more you talk of it, the less you comprehend.

It is better not to speak of things you do not understand.

6

The spirit of emptiness is immortal.
It is called the Great Mother
because it gives birth to Heaven and Earth.

It is like a vapor,
barely seen but always present.
Use it effortlessly.

7

The Tao of Heaven is eternal,
and the earth is long enduring.
Why are they long enduring?
They do not live for themselves;
thus they are present for all beings.

The Master puts herself last;
And finds herself in the place of authority.
She detaches herself from all things;
Therefore she is united with all things.
She gives no thought to self.
She is perfectly fulfilled.

8

The supreme good is like water,
which benefits all of creation
without trying to compete with it.
It gathers in unpopular places.
Thus it is like the Tao.

The location makes the dwelling good.
Depth of understanding makes the mind good.
A kind heart makes the giving good.
Integrity makes the government good.
Accomplishment makes your labors good.
Proper timing makes a decision good.

Only when there is no competition
will we all live in peace.

9

It is easier to carry an empty cup
than one that is filled to the brim.

The sharper the knife
the easier it is to dull.
The more wealth you possess
the harder it is to protect.
Pride brings its own trouble.

When you have accomplished your goal
simply walk away.
This is the path way to Heaven.

10

Nurture the darkness of your soul
until you become whole.
Can you do this and not fail?
Can you focus your life-breath until you become
supple as a newborn child?
While you cleanse your inner vision
will you be found without fault?
Can you love people and lead them
without forcing your will on them?
When Heaven gives and takes away
can you be content with the outcome?
When you understand all things
can you step back from your own understanding?

Giving birth and nourishing,
making without possessing,
expecting nothing in return.
To grow, yet not to control:
This is the mysterious virtue.

11

Thirty spokes are joined together in a wheel,
but it is the center hole
that allows the wheel to function.

We mold clay into a pot,
but it is the emptiness inside
that makes the vessel useful.

We fashion wood for a house,
but it is the emptiness inside
that makes it livable.

We work with the substantial,
but the emptiness is what we use.

12

Five colors blind the eye.
Five notes deafen the ear.
Five flavors make the palate go stale.
Too much activity deranges the mind.
Too much wealth causes crime.

The Master acts on what she feels and not what she sees.
She shuns the latter, and prefers to seek the former.

13

Success is as dangerous as failure,
and we are often our own worst enemy.

What does it mean that success is as dangerous as failure?
He who is superior is also someone’s subordinate.
Receiving favor and losing it both cause alarm.
That is what is meant by success is as dangerous as failure.
What does it mean that we are often our own worst enemy?
The reason I have an enemy is because I have a “self”.
If I no longer had a “self”, I would no longer have an enemy.

Love the whole world as if it were your self;
then you will truly care for all things.

14

Look for it, and it can’t be seen.
Listen for it, and it can’t be heard.
Grasp for it, and it can’t be caught.
These three cannot be further described,
so we treat them as The One.

Its highest is not bright.
Its depths are not dark.
Unending, unnameable, it returns to nothingness.
Formless forms, and imageless images,
subtle, beyond all understanding.

Approach it and you will not see a beginning;
follow it and there will be no end.
When we grasp the Tao of the ancient ones,
we can use it to direct our life today.
To know the ancient origin of Tao:
this is the beginning of wisdom.

15

The Sages of old were profound
and knew the ways of subtlety and discernment.
Their wisdom is beyond our comprehension.
Because their knowledge was so far superior
I can only give a poor description.

They were careful
as someone crossing a frozen stream in winter.
Alert as if surrounded on all sides by the enemy.
Courteous as a guest.
Fluid as melting ice.
Whole as an uncarved block of wood.
Receptive as a valley.
Turbid as muddied water.

Who can be still
until their mud settles
and the water is cleared by itself?
Can you remain tranquil until right action occurs by itself?

The Master doesn’t seek fulfillment.
For only those who are not full are able to be used
which brings the feeling of completeness.

16

If you can empty your mind of all thoughts
your heart will embrace the tranquility of peace.
Watch the workings of all of creation,
but contemplate their return to the source.

All creatures in the universe
return to the point where they began.
Returning to the source is tranquility
because we submit to Heaven’s mandate.

Returning to Heaven’s mandate is called being constant.
Knowing the constant is called ‘enlightenment’.
Not knowing the constant is the source of evil deeds
because we have no roots.
By knowing the constant we can accept things as they are.
By accepting things as they are, we become impartial.
By being impartial, we become one with Heaven.
By being one with Heaven, we become one with Tao.
Being one with Tao, we are no longer concerned about
losing our life because we know the Tao is constant
and we are one with Tao.

17

The best leaders are those the people hardly know exist.
The next best is a leader who is loved and praised.
Next comes the one who is feared.
The worst one is the leader that is despised.

If you don’t trust the people,
they will become untrustworthy.

The best leaders value their words, and use them sparingly.
When she has accomplished her task,
the people say, “Amazing:
we did it, all by ourselves!”

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18

When the great Tao is abandoned,
charity and righteousness appear.
When intellectualism arises,
hypocrisy is close behind.

When there is strife in the family unit,
people talk about ‘brotherly love’.

When the country falls into chaos,
politicians talk about ‘patriotism’.

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19

Forget about knowledge and wisdom,
and people will be a hundred times better off.
Throw away charity and righteousness,
and people will return to brotherly love.
Throw away profit and greed,
and there won’t be any thieves.

These three are superficial and aren’t enough
to keep us at the center of the circle, so we must also:

Embrace simplicity.
Put others first.
Desire little.

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20

Renounce knowledge and your problems will end.
What is the difference between yes and no?
What is the difference between good and evil?
Must you fear what others fear?
Nonsense, look how far you have missed the mark!

Other people are joyous,
as though they were at a spring festival.
I alone am unconcerned and expressionless,
like an infant before it has learned to smile.

Other people have more than they need;
I alone seem to possess nothing.
I am lost and drift about with no place to go.
I am like a fool, my mind is in chaos.

Ordinary people are bright;
I alone am dark.
Ordinary people are clever;
I alone am dull.
Ordinary people seem discriminating;
I alone am muddled and confused.
I drift on the waves on the ocean,
blown at the mercy of the wind.
Other people have their goals,
I alone am dull and uncouth.

I am different from ordinary people.
I nurse from the Great Mother’s breasts.

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21

The greatest virtue you can have
comes from following only the Tao;
which takes a form that is intangible and evasive.

Even though the Tao is intangible and evasive,
we are able to know it exists.
Intangible and evasive, yet it has a manifestation.
Secluded and dark, yet there is a vitality within it.
Its vitality is very genuine.
Within it we can find order.

Since the beginning of time, the Tao has always existed.
It is beyond existing and not existing.
How do I know where creation comes from?
I look inside myself and see it.

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22

If you want to become whole,
first let yourself become broken.
If you want to become straight,
first let yourself become twisted.
If you want to become full,
first let yourself become empty.
If you want to become new,
first let yourself become old.
Those whose desires are few get them,
those whose desires are great go astray.

For this reason the Master embraces the Tao,
as an example for the world to follow.
Because she isn’t self centered,
people can see the light in her.
Because she does not boast of herself,
she becomes a shining example.
Because she does not glorify herself,
she becomes a person of merit.
Because she wants nothing from the world,
the world can not overcome her.

When the ancient Masters said,
“If you want to become whole,
then first let yourself be broken,”
they weren’t using empty words.
All who do this will be made complete.

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23

Nature uses few words:
when the gale blows, it will not last long;
when it rains hard, it lasts but a little while;
What causes these to happen? Heaven and Earth.

Why do we humans go on endlessly about little
when nature does much in a little time?
If you open yourself to the Tao,
you and Tao become one.
If you open yourself to Virtue,
then you can become virtuous.
If you open yourself to loss,
then you will become lost.

If you open yourself to the Tao,
the Tao will eagerly welcome you.
If you open yourself to virtue,
virtue will become a part of you.
If you open yourself to loss,
the lost are glad to see you.

“When you do not trust people,
people will become untrustworthy.”

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24

Those who stand on tiptoes
do not stand firmly.
Those who rush ahead
don’t get very far.
Those who try to outshine others
dim their own light.
Those who call themselves righteous
can’t know how wrong they are.
Those who boast of their accomplishments
diminish the things they have done.

Compared to the Tao, these actions are unworthy.
If we are to follow the Tao,
we must not do these things.

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25

Before the universe was born
there was something in the chaos of the heavens.
It stands alone and empty,
solitary and unchanging.
It is ever present and secure.
It may be regarded as the Mother of the universe.
Because I do not know its name,
I call it the Tao.
If forced to give it a name,
I would call it ‘Great’.

Because it is Great means it is everywhere.
Being everywhere means it is eternal.
Being eternal means everything returns to it.

Tao is great.
Heaven is great.
Earth is great.
Humanity is great.
Within the universe, these are the four great things.

Humanity follows the earth.
Earth follows Heaven.
Heaven follows the Tao.
The Tao follows only itself.

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26

Heaviness is the basis of lightness.
Stillness is the standard of activity.

Thus the Master travels all day
without ever leaving her wagon.
Even though she has much to see,
she is at peace in her indifference.

Why should the lord of a thousand chariots
be amused at the foolishness of the world?
If you abandon yourself to foolishness,
you lose touch with your beginnings.
If you let yourself become distracted,
you will lose the basis of your power.

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27

A good traveler leaves no tracks,
and a skillful speaker is well rehearsed.
A good bookkeeper has an excellent memory,
and a well made door is easy to open and needs no locks.
A good knot needs no rope and it can not come undone.

Thus the Master is willing to help everyone,
and doesn’t know the meaning of rejection.
She is there to help all of creation,
and doesn’t abandon even the smallest creature.
This is called embracing the light.

What is a good person but a bad person’s teacher?
What is a bad person but raw material for his teacher?
If you fail to honor your teacher or fail to enjoy your student,
you will become deluded no matter how smart you are.
It is the secret of prime importance.

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28

Know the masculine,
but keep to the feminine:
and become a watershed to the world.
If you embrace the world,
the Tao will never leave you
and you become as a little child.

Know the white,
yet keep to the black:
be a model for the world.
If you are a model for the world,
the Tao inside you will strengthen
and you will return whole to your eternal beginning.

Know the honorable,
but do not shun the disgraced:
embracing the world as it is.
If you embrace the world with compassion,
then your virtue will return you to the uncarved block.

The block of wood is carved into utensils
by carving void into the wood.
The Master uses the utensils, yet prefers to keep to the block
because of its limitless possibilities.
Great works do not involve discarding substance.

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29

Do you want to rule the world and control it?
I don’t think it can ever be done.

The world is a sacred vessel
and it can not be controlled.
You will only make it worse if you try.
It may slip through your fingers and disappear.

Some are meant to lead,
and others are meant to follow;
Some must always strain,
and others have an easy time;
Some are naturally big and strong,
and others will always be small;
Some will be protected and nurtured,
and others will meet with destruction.

The Master accepts things as they are,
and out of compassion avoids extravagance,
excess and the extremes.

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30

Those who lead people by following the Tao
don’t use weapons to enforce their will.
Using force always leads to unseen troubles.

In the places where armies march,
thorns and briars bloom and grow.
After armies take to war,
bad years must always follow.
The skillful commander
strikes a decisive blow then stops.
When victory is won over the enemy through war
it is not a thing of great pride.
When the battle is over,
arrogance is the new enemy.
War can result when no other alternative is given,
so the one who overcomes an enemy should not dominate them.
The strong always weaken with time.

This is not the way of the Tao.
That which is not of the Tao will soon end.

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31

Weapons are the bearers of bad news;
all people should detest them.

The wise man values the left side,
and in time of war he values the right.
Weapons are meant for destruction,
and thus are avoided by the wise.
Only as a last resort
will a wise person use a deadly weapon.
If peace is her true objective
how can she rejoice in the victory of war?
Those who rejoice in victory
delight in the slaughter of humanity.
Those who resort to violence
will never bring peace to the world.
The left side is a place of honor on happy occasions.
The right side is reserved for mourning at a funeral.
When the lieutenants take the left side to prepare for war,
the general should be on the right side,
because he knows the outcome will be death.
The death of many should be greeted with great sorrow,
and the victory celebration should honor those who have died.

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32

The Tao is nameless and unchanging.
Although it appears insignificant,
nothing in the world can contain it.

If a ruler abides by its principles,
then her people will willingly follow.
Heaven would then reign on earth,
like sweet rain falling on paradise.
People would have no need for laws,
because the law would be written on their hearts.

Naming is a necessity for order,
but naming can not order all things.
Naming often makes things impersonal,
so we should know when naming should end.
Knowing when to stop naming,
you can avoid the pitfall it brings.

All things end in the Tao
just as the small streams and the largest rivers
flow through valleys to the sea.

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33

Those who know others are intelligent;
those who know themselves are truly wise.
Those who master others are strong;
those who master themselves have true power.

Those who know they have enough are truly wealthy.

Those who persist will reach their goal.

Those who keep their course have a strong will.
Those who embrace death will not perish,
but have life everlasting.

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34

The great Tao flows unobstructed in every direction.
All things rely on it to conceive and be born,
and it does not deny even the smallest of creation.
When it has accomplished great wonders,
it does not claim them for itself.
It nourishes infinite worlds,
yet it doesn’t seek to master the smallest creature.
Since it is without wants and desires,
it can be considered humble.
All of creation seeks it for refuge
yet it does not seek to master or control.
Because it does not seek greatness;
it is able to accomplish truly great things.

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35

She who follows the way of the Tao
will draw the world to her steps.
She can go without fear of being injured,
because she has found peace and tranquility in her heart.

Where there is music and good food,
people will stop to enjoy it.
But words spoken of the Tao
seem to them boring and stale.
When looked at, there is nothing for them to see.
When listened for, there is nothing for them to hear.
Yet if they put it to use, it would never be exhausted.

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36

If you want something to return to the source,
you must first allow it to spread out.
If you want something to weaken,
you must first allow it to become strong.
If you want something to be removed,
you must first allow it to flourish.
If you want to possess something,
you must first give it away.

This is called the subtle understanding
of how things are meant to be.

The soft and pliable overcomes the hard and inflexible.

Just as fish remain hidden in deep waters,
it is best to keep weapons out of sight.

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37

The Tao never acts with force,
yet there is nothing that it can not do.

If rulers could follow the way of the Tao,
then all of creation would willingly follow their example.
If selfish desires were to arise after their transformation,
I would erase them with the power of the Uncarved Block.

By the power of the Uncarved Block,
future generations would lose their selfish desires.
By losing their selfish desires,
the world would naturally settle into peace.

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38

The highest good is not to seek to do good,
but to allow yourself to become it.
The ordinary person seeks to do good things,
and finds that they can not do them continually.

The Master does not force virtue on others,
thus she is able to accomplish her task.
The ordinary person who uses force,
will find that they accomplish nothing.

The kind person acts from the heart,
and accomplishes a multitude of things.
The righteous person acts out of pity,
yet leaves many things undone.
The moral person will act out of duty,
and when no one will respond
will roll up his sleeves and use force.

When the Tao is forgotten, there is righteousness.
When righteousness is forgotten, there is morality.
When morality is forgotten, there is the law.
The law is the husk of faith,
and trust is the beginning of chaos.

Our basic understandings are not from the Tao
because they come from the depths of our misunderstanding.
The master abides in the fruit and not in the husk.
She dwells in the Tao,
and not with the things that hide it.
This is how she increases in wisdom.

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39

The masters of old attained unity with the Tao.
Heaven attained unity and became pure.
The earth attained unity and found peace.
The spirits attained unity so they could minister.
The valleys attained unity that they might be full.
Humanity attained unity that they might flourish.
Their leaders attained unity that they might set the example.
This is the power of unity.

Without unity, the sky becomes filthy.
Without unity, the earth becomes unstable.
Without unity, the spirits become unresponsive and disappear.
Without unity, the valleys become dry as a desert.
Without unity, human kind can’t reproduce and becomes extinct.
Without unity, our leaders become corrupt and fall.

The great view the small as their source,
and the high takes the low as their foundation.
Their greatest asset becomes their humility.
They speak of themselves as orphans and widows,
thus they truly seek humility.
Do not shine like the precious gem,
but be as dull as a common stone.

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40

All movement returns to the Tao.
Weakness is how the Tao works.

All of creation is born from substance.
Substance is born of nothing-ness.

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41

When a superior person hears of the Tao,
She diligently puts it into practice.
When an average person hears of the Tao,
he believes half of it, and doubts the other half.
When a foolish person hears of the Tao,
he laughs out loud at the very idea.
If he didn’t laugh,
it wouldn’t be the Tao.

Thus it is said:
The brightness of the Tao seems like darkness,
the advancement of the Tao seems like retreat,
the level path seems rough,
the superior path seem empty,
the pure seems to be tarnished,
and true virtue doesn’t seem to be enough.
The virtue of caution seems like cowardice,
the pure seems to be polluted,
the true square seems to have no corners,
the best vessels take the most time to finish,
the greatest sounds cannot be heard,
and the greatest image has no form.

The Tao hides in the unnamed,
Yet it alone nourishes and completes all things.

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42

The Tao gave birth to One.
The One gave birth to Two.
The Two gave birth to Three.
The Three gave birth to all of creation.

All things carry Yin
yet embrace Yang.
They blend their life breaths
in order to produce harmony.

People despise being orphaned, widowed and poor.
But the noble ones take these as their titles.
In losing, much is gained,
and in gaining, much is lost.

What others teach I too will teach:
“The strong and violent will not die a natural death.”

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43

That which offers no resistance,
overcomes the hardest substances.
That which offers no resistance
can enter where there is no space.

Few in the world can comprehend
the teaching without words,
or understand the value of non-action.

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44

Which is more important, your honor or your life?
Which is more valuable, your possessions or your person?
Which is more destructive, success or failure?

Because of this, great love extracts a great cost
and true wealth requires greater loss.

Knowing when you have enough avoids dishonor,
and knowing when to stop will keep you from danger
and bring you a long, happy life.

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45

The greatest accomplishments seem imperfect,
yet their usefulness is not diminished.
The greatest fullness seems empty,
yet it will be inexhaustible.

The greatest straightness seems crooked.
The most valued skill seems like clumsiness.
The greatest speech seems full of stammers.

Movement overcomes the cold,
and stillness overcomes the heat.
That which is pure and still is the universal ideal.

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46

When the world follows the Tao,
horses run free to fertilize the fields.
When the world does not follow the Tao,
war horses are bred outside the cities.

There is no greater transgression
than condoning people’s selfish desires,
no greater disaster than being discontent,
and no greater retribution than for greed.

Whoever knows contentment will be at peace forever.

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47

Without opening your door,
you can know the whole world.
Without looking out your window,
you can understand the way of the Tao.

The more knowledge you seek,
the less you will understand.

The Master understands without leaving,
sees clearly without looking,
accomplishes much without doing anything.

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48

One who seeks knowledge learns something new every day.
One who seeks the Tao unlearns something new every day.
Less and less remains until you arrive at non-action.
When you arrive at non-action,
nothing will be left undone.

Mastery of the world is achieved
by letting things take their natural course.
You can not master the world by changing the natural way.

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49

The Master has no mind of her own.
She understands the mind of the people.

Those who are good she treats as good.
Those who aren’t good she also treats as good.
This is how she attains true goodness.

She trusts people who are trustworthy.
She also trusts people who aren’t trustworthy.
This is how she gains true trust.

The Master’s mind is shut off from the world.
Only for the sake of the people does she muddle her mind.
They look to her in anticipation.
Yet she treats them all as her children.

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50

Those who leave the womb at birth
and those who enter their source at death,
of these; three out of ten celebrate life,
three out of ten celebrate death,
and three out of ten simply go from life to death.
What is the reason for this?
Because they are afraid of dying,
therefore they can not live.

I have heard that those who celebrate life
walk safely among the wild animals.
When they go into battle, they remain unharmed.
The animals find no place to attack them
and the weapons are unable to harm them.
Why? Because they can find no place for death in them.

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51

The Tao gives birth to all of creation.
The virtue of Tao in nature nurtures them,
and their families give them their form.
Their environment then shapes them into completion.
That is why every creature honors the Tao and its virtue.

No one tells them to honor the Tao and its virtue,
it happens all by itself.
So the Tao gives them birth,
and its virtue cultivates them,
cares for them,
nurtures them,
gives them a place of refuge and peace,
helps them to grow and shelters them.

It gives them life without wanting to posses them,
and cares for them expecting nothing in return.
It is their master, but it does not seek to dominate them.
This is called the dark and mysterious virtue.

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52

The world had a beginning
which we call the Great Mother.
Once we have found the Mother,
we begin to know what Her children should be.

When we know we are the Mother’s child,
we begin to guard the qualities of the Mother in us.
She will protect us from all danger
even if we lose our life.

Keep your mouth closed
and embrace a simple life,
and you will live care-free until the end of your days.
If you try to talk your way into a better life
there will be no end to your trouble.

To understand the small is called clarity.
Knowing how to yield is called strength.
To use your inner light for understanding
regardless of the danger
is called depending on the Constant.

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53

If I understood only one thing,
I would want to use it to follow the Tao.
My only fear would be one of pride.
The Tao goes in the level places,
but people prefer to take the short cuts.

If too much time is spent cleaning the house
the land will become neglected and full of weeds,
and the granaries will soon become empty
because there is no one out working the fields.
To wear fancy clothes and ornaments,
to have your fill of food and drink
and to waste all of your money buying possessions
is called the crime of excess.
Oh, how these things go against the way of the Tao!

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54

That which is well built
will never be torn down.
That which is well latched
can not slip away.
Those who do things well
will be honored from generation to generation.

If this idea is cultivated in the individual,
then his virtue will become genuine.
If this idea is cultivated in your family,
then virtue in your family will be great.
If this idea is cultivated in your community,
then virtue will go a long way.
If this idea is cultivated in your country,
then virtue will be in many places.
If this idea is cultivated in the world,
then virtue will be with everyone.

Then observe the person for what the person does,
and observe the family for what it does,
and observe the community for what it does,
and observe the country for what it does,
and observe the world for what it does.
How do I know this saying is true?
I observe these things and see.

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55

One who is filled with the Tao
is like a newborn child.
The infant is protected from
the stinging insects, wild beasts, and birds of prey.
Its bones are soft, its muscles are weak,
but its grip is firm and strong.
It doesn’t know about the union
of male and female,
yet his penis can stand erect,
because of the power of life within him.
It can cry all day and never become hoarse.
This is perfect harmony.

To understand harmony is to understand the Constant.
To know the Constant is to be called ‘enlightened’.
To unnaturally try to extend life is not appropriate.
To try and alter the life-breath is unnatural.
The master understands that when something reaches its prime
it will soon begin to decline.
Changing the natural is against the way of the Tao.
Those who do it will come to an early end.

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56

Those who know do not talk.
Those who talk do not know.

Stop talking,
meditate in silence,
blunt your sharpness,
release your worries,
harmonize your inner light,
and become one with the dust.
Doing this is the called the dark and mysterious identity.

Those who have achieved the mysterious identity
can not be approached, and they can not be alienated.
They can not be benefited nor harmed.
They can not be made noble nor to suffer disgrace.
This makes them the most noble of all under the heavens.

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57

Govern your country with integrity,
Weapons of war can be used with great cunning,
but loyalty is only won by not-doing.
How do I know the way things are?
By these:

The more prohibitions you make,
the poorer people will be.
The more weapons you possess,
the greater the chaos in your country.
The more knowledge that is acquired,
the stranger the world will become.
The more laws that you make,
the greater the number of criminals.

Therefore the Master says:
I do nothing,
and people become good by themselves.
I seek peace,
and people take care of their own problems.
I do not meddle in their personal lives,
and the people become prosperous.
I let go of all my desires,
and the people return to the Uncarved Block.

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58

If a government is unobtrusive,
the people become whole.
If a government is repressive,
the people become treacherous.

Good fortune has its roots in disaster,
and disaster lurks with good fortune.
Who knows why these things happen,
or when this cycle will end?
Good things seem to change into bad,
and bad things often turn out for good.
These things have always been hard to comprehend.

Thus the Master makes things change
without interfering.
She is probing yet causes no harm.
Straightforward, yet does not impose her will.
Radiant, and easy on the eye.

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59

There is nothing better than moderation
for teaching people or serving Heaven.
Those who use moderation
are already on the path to the Tao.

Those who follow the Tao early
will have an abundance of virtue.
When there is an abundance of virtue,
there is nothing that can not be done.
Where there is limitless ability,
then the kingdom is withing your grasp.
When you know the Mother of the kingdom,
then you will be long enduring.

This is spoken of as the deep root and the firm trunk,
the Way to a long life and great spiritual vision.

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60

Governing a large country
is like frying small fish.
Too much poking spoils the meat.

When the Tao is used to govern the world
then evil will lose its power to harm the people.
Not that evil will no longer exist,
but only because it has lost its power.
Just as evil can lose its ability to harm,
the Master shuns the use of violence.

If you give evil nothing to oppose,
then virtue will return by itself.

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61

A large country should take the low place like a great watershed,
which from its low position assumes the female role.
The female overcomes the male by the power of her position.
Her tranquility gives rise to her humility.

If a large country takes the low position,
it will be able to influence smaller countries.
If smaller countries take the lower position,
then they can allow themselves to be influenced.
So both seek to take the lower position
in order to influence the other, or be influenced.

Large countries should desire to protect and help the people,
and small countries should desire to serve others.
Both large and small countries benefit greatly from humility.

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62

The Tao is the tabernacle of creation,
it is a treasure for those who are good,
and a place of refuge for those who are not.

How can those who are not good be abandoned?
Words that are beautiful are worth much,
but good behavior can only be learned by example.

When a new leader takes office,
don’t give him gifts and offerings.
These things are not as valuable
as teaching him about the Tao.

Why was the Tao esteemed by the ancient Masters?
Is it not said: “With it we find without looking.
With it we find forgiveness for our transgressions.”
That is why the world can not understand it.

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63

Act by not acting;
do by not doing.
Enjoy the plain and simple.
Find that greatness in the small.
Take care of difficult problems
while they are still easy;
Do easy things before they become too hard.

Difficult problems are best solved while they are easy.
Great projects are best started while they are small.
The Master never takes on more than she can handle,
which means that she leaves nothing undone.

When an affirmation is given too lightly,
keep your eyes open for trouble ahead.
When something seems too easy,
difficulty is hiding in the details.
The master expects great difficulty,
so the task is always easier than planned.

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64

Things are easier to control while things are quiet.
Things are easier to plan far in advance.
Things break easier while they are still brittle.
Things are easier hid while they are still small.

Prevent problems before they arise.
Take action before things get out of hand.
The tallest tree
begins as a tiny sprout.
The tallest building
starts with one shovel of dirt.
A journey of a thousand miles
starts with a single footstep.

If you rush into action, you will fail.
If you hold on too tight, you will lose your grip.

Therefore the Master lets things take their course
and thus never fails.
She doesn’t hold on to things
and never loses them.
By pursing your goals too relentlessly,
you let them slip away.
If you are as concerned about the outcome
as you are about the beginning,
then it is hard to do things wrong.
The master seeks no possessions.
She learns by unlearning,
thus she is able to understand all things.
This gives her the ability to help all of creation.

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65

The ancient Masters
who understood the way of the Tao,
did not educate people, but made them forget.

Smart people are difficult to guide,
because they think they are too clever.
To use cleverness to rule a country,
is to lead the country to ruin.
To avoid cleverness in ruling a country,
is to lead the country to prosperity.

Knowing the two alternatives is a pattern.
Remaining aware of the pattern is a virtue.
This dark and mysterious virtue is profound.
It is opposite our natural inclination,
but leads to harmony with the heavens.

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66

Rivers and seas are rulers
of the streams of hundreds of valleys
because of the power of their low position.

If you want to be the ruler of people,
you must speak to them like you are their servant.
If you want to lead other people,
you must put their interest ahead of your own.

The people will not feel burdened,
if a wise person is in a position of power.
The people will not feel like they are being manipulated,
if a wise person is in front as their leader.
The whole world will ask for her guidance,
and will never get tired of her.
Because she does not like to compete,
no one can compete with the things she accomplishes.

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67

The world talks about honoring the Tao,
but you can’t tell it from their actions.
Because it is thought of as great,
the world makes light of it.
It seems too easy for anyone to use.

There are three jewels that I cherish:
compassion, moderation, and humility.
With compassion, you will be able to be brave,
With moderation, you will be able to give to others,
With humility, you will be able to become a great leader.
To abandon compassion while seeking to be brave,
or abandoning moderation while being benevolent,
or abandoning humility while seeking to lead
will only lead to greater trouble.
The compassionate warrior will be the winner,
and if compassion is your defense you will be secure.
Compassion is the protector of Heaven’s salvation.

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68

The best warriors
do not use violence.
The best generals
do not destroy indiscriminately.
The best tacticians
try to avoid confrontation.
The best leaders
become servants of their people.

This is called the virtue of non-competition.
This is called the power to manage others.
This is called attaining harmony with the heavens.

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69

There is an old saying:
“It is better to become the passive
in order to see what will happen.
It is better to retreat a foot
than to advance only an inch.”

This is called
being flexible while advancing,
pushing back without using force,
and destroying the enemy without engaging him.

There is no greater disaster
than underestimating your enemy.
Underestimating your enemy
means loosing your greatest assets.
When equal forces meet in battle,
victory will go to the one
that enters with the greatest sorrow.

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70

My words are easy to understand
and easier to put into practice.
Yet no one in the world seems to understand them,
or be able to apply what I teach.

My teachings come from the ancients,
the things I do are done for a reason.

Because you do not know me,
you are not able to understand my teachings.
Because those who know me are few,
my teachings become even more precious.

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71

Knowing you don’t know is wholeness.
Thinking you know is a disease.
Only by recognizing that you have an illness
can you move to seek a cure.

The Master is whole because
she sees her illnesses and treats them,
and thus is able to remain whole.

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72

When people become overly bold,
then disaster will soon arrive.

Do not meddle with people’s livelihoods;
if you respect them, they will in turn respect you.

Therefore, the Master knows herself but is not arrogant.
She loves herself but also loves others.
This is how she is able to make appropriate choices.

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73

Being over bold and confident is deadly.
The wise use of caution will keep you alive.

One is the way to death,
and the other is the way to preserve your life.
Who can understand the workings of Heaven?

The Tao of the universe
does not compete, yet wins;
does not speak, yet responds;
does not command, yet is obeyed;
and does act, but is good at directing.

The nets of Heaven are wide,
but nothing escapes its grasp.

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74

If you do not fear death,
then how can it intimidate you?
If you aren’t afraid of dying,
there is nothing you can not do.

Those who harm others
are like inexperienced boys
trying to take the place of a great lumberjack.
Trying to fill his shoes will only get them seriously hurt.

75

When people go hungry,
the government’s taxes are too high.
When people become rebellious,
the government has become too intrusive.

When people begin to view death lightly,
wealthy people have too much
which causes others to starve.

Only those who do not cling to their life can save it.

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76

The living are soft and yielding;
the dead are rigid and stiff.
Living plants are flexible and tender;
the dead are brittle and dry.

Those who are stiff and rigid
are the disciple of death.
Those who are soft and yielding
are the disciples of life.

The rigid and stiff will be broken.
The soft and yielding will overcome.

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77

The Tao of Heaven works in the world
like the drawing of a bow.
The top is bent downward;
the bottom is bent up.
The excess is taken from,
and the deficient is given to.

The Tao works to use the excess,
and gives to that which is depleted.
The way of people is to take from the depleted,
and give to those who already have an excess.

Who is able to give to the needy from their excess?
Only someone who is following the way of the Tao.

This is why the Master gives
expecting nothing in return.
She does not dwell on her past accomplishments,
and does not glory in any praise.

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78

Water is the softest and most yielding substance.
Yet nothing is better than water,
for overcoming the hard and rigid,
because nothing can compete with it.

Everyone knows that the soft and yielding
overcomes the rigid and hard,
but few can put this knowledge into practice.

Therefore the Master says:
“Only he who is the lowest servant of the kingdom,
is worthy to become its ruler.
He who is willing to tackle the most unpleasant tasks,
is the best ruler in the world.”

True sayings seem contradictory.

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79

Difficulties remain, even after solving a problem.
How then can we consider that as good?

Therefore the Master
does what she knows is right,
and makes no demands of others.
A virtuous person will do the right thing,
and persons with no virtue will take advantage of others.

The Tao does not choose sides,
the good person receives from the Tao
because she is on its side.

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80

Small countries with few people are best.
Give them all of the things they want,
and they will see that they do not need them.
Teach them that death is a serious thing,
and to be content to never leave their homes.
Even though they have plenty
of horses, wagons and boats,
they won’t feel that they need to use them.
Even if they have weapons and shields,
they will keep them out of sight.
Let people enjoy the simple technologies,
let them enjoy their food,
let them make their own clothes,
let them be content with their own homes,
and delight in the customs that they cherish.
Although the next country is close enough
that they can hear their roosters crowing and dogs barking,
they are content never to visit each other
all of the days of their lives.

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81

True words do not sound beautiful;
beautiful sounding words are not true.
Wise men don’t need to debate;
men who need to debate are not wise.

Wise men are not scholars,
and scholars are not wise.
The Master desires no possessions.
Since the things she does are for the people,
she has more than she needs.
The more she gives to others,
the more she has for herself.

The Tao of Heaven nourishes by not forcing.
The Tao of the Wise person acts by not competing.

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INTRODUCTION

The Gita is a doctrine of universal truth. Its message is universal, sublime, and non-sectarian although it is a part of the scriptural trinity of Sanaatana Dharma, commonly known as Hinduism. The Gita is very easy to understand in any language for a mature mind. A repeated reading with faith will reveal all the sublime ideas contained in it. A few abstruse statements are interspersed here and there but they have no direct bearing on practical issues or the central theme of Gita. The Gita deals with the most sacred metaphysical science. It imparts the knowledge of the Self and answers two universal questions: Who am I, and how can I lead a happy and peaceful life in this world of dualities. It is a book of yoga, the moral and spiritual growth, for mankind based on the cardinal principles of Hindu religion.

The message of Gita came to humanity because of Arjuna’s unwillingness to do his duty as a warrior, because fighting involved destruction and killing. Nonviolence or Ahimsa is one of the most fundamental tenets of Hinduism. All lives, human or non-human, are sacred. This immortal discourse between the Supreme Lord, Krishna, and His devotee-friend, Arjuna, occurs not in a temple, a secluded forest, or on a mountain top but on a battlefield on the eve of a war and is recorded in the great epic, Mahaabhaarata. In Gita Lord Krishna advises Arjuna to get up and fight. This may create a misunderstanding of the principles of Ahimsa if the background of the war of Mahaabhaarata is not kept in mind. Therefore, a brief historical description is in order.

In ancient times there was a king who had two sons, Dhritaraashtra and Paandu. The former was born blind, therefore, Paandu inherited the kingdom. Paandu had five sons. They were called the Paandavs. Dhritaraashtra had one hundred sons. They were called the Kauravs. Duryodhana was the eldest of the Kauravs.

After the death of king Paandu the Paandavs became the lawful king. Duryodhana was a very jealous person. He also wanted the kingdom. The kingdom was divided into two halves between the Paandavs and the Kauravs . Duryodhana was not satisfied with his share of the kingdom. He wanted the entire kingdom for himself. He unsuccessfully planned several foul plays to kill the Paandavs and take away their kingdom. He unlawfully took possession of the entire kingdom of the Paandavs and refused to give back even an acre of land without a war. All mediation by Lord Krishna and others failed. The big war of Mahaabhaarata was thus inevitable. The Paandavs were unwilling participants. They had only two choices: Fight for their right as a matter of duty or run away from war and accept defeat in the name of peace and nonviolence. Arjuna, one of the five Paandava brothers, faced the dilemma in the battlefield whether to fight or run away from war for the sake of peace.

Arjuna’s dilemma is, in reality, the universal dilemma. Every human being faces dilemmas, big and small, in their everyday life when performing their duties. Arjuna’s dilemma was the biggest of all. He had to make a choice between fighting the war and killing his most revered guru, very dear friends, close relatives, and many innocent warriors or running away from the battlefield for the sake of preserving the peace and nonviolence. The entire seven hundred verses of the Gita is a discourse between Lord Krishna and the confused Arjuna on the battlefield of Kurukshetra near New Delhi, India, in about 3,100 years BCE. This discourse was narrated to the blind king, Dhritaraashtr, by his charioteer, Sanjaya, as an eyewitness war report.

The main objective of the Gita is to help people ¾ struggling in the darkness of ignorance ¾ cross the ocean of transmigration and reach the spiritual shore of liberation while living and working in the society. The central teaching of the Gita is the attainment of freedom or happiness from the bondage of life by doing one’s duty. Always remember the glory and greatness of the creator and do your duty efficiently without being attached to or affected by the results even if that duty may at times demand unavoidable violence. Some people neglect or give up their duty in life for the sake of a spiritual life while others excuse themselves from spiritual practices because they believe that they have no time. The Lord’s message is to sanctify the entire living process itself. Whatever a person does or thinks ought to be done for the glory and satisfaction of the Maker. No effort or cost is necessary for this process. Do your duty as a service to the Lord and humanity and see God alone in everything in a spiritual frame of mind. In order to gain such a spiritual frame of mind, personal discipline, austerity, penance, good conduct, selfless service, yogic practices, meditation, worship, prayer, rituals, and study of scriptures, as well as the company of holy persons, pilgrimage, chanting of the holy names of God, and Self-inquiry are needed to purify the body, mind, and intellect. One must learn to give up lust, anger, greed, and establish mastery over the six senses (hearing, touch, sight, taste, smell, and mind) by the purified intellect. One should always remember that all works are done by the energy of nature and that he or she is not the doer but only an instrument. One must strive for excellence in all undertakings but maintain equanimity in success and failure, gain and loss, and pain and pleasure.

The ignorance of metaphysical knowledge is humanity’s greatest predicament. A scripture, being the voice of transcendence, cannot be translated. Language is incapable and translations are defective to clearly impart the knowledge of the Absolute. In this rendering, an attempt has been made to keep the style as close as possible to the original Sanskrit poetry and yet make it easy to read and understand. An attempt has been made to improve the clarity by adding words or phrases, within parenthesis, in the English translation of the verses. A glossary and index have been included. One hundred and thirty-three (133) key verses are printed in red for the convenience of beginners. We suggest all our readers to ponder, contemplate, and act upon these red key verses. The beginners and the busy executives should first read and understand the meaning of these key verses before delving deep into the bottomless ocean of transcendental knowledge of the Gita.

According to the scriptures no sin, however heinous, can affect the one who reads, ponders, and practices the teachings of Gita any more than water affects the lotus leaf. The Lord Himself resides where Gita is kept, read, chanted, or taught. The Gita is the knowledge Supreme and the sound embodiment of the Absolute and the Eternal. The one who reads, ponders, and practices the teachings of Gita with faith and devotion will attain Moksha (or Nirvana) by the grace of God.

1

ARJUNA’S DILEMMA

The war of Mahabharata has begun after all negotiations by Lord Krishna and others to avoid it failed. The blind King (Dhritarashtra) was never very sure about the victory of his sons (Kauravas) in spite of their superior army. Sage Vyasa, the author of Mahabharata, wanted to give the blind king the boon of eyesight so that the king could see the horrors of the war for which he was primarily responsible. But the king refused the offer. He did not want to see the horrors of the war; but preferred to get the war report through his charioteer, Sanjaya. Sage Vyasa granted the power of clairvoyance to Sanjaya. With this power Sanjaya could see, hear, and recall the events of the past, present, and the future. He was able to give an instant replay of the eye witness war report to the blind King sitting in the palace.

Bhishma, the mightiest man and the commander-in-chief of the Kaurava’s army, is disabled by Arjuna and is lying on deathbed in the battleground on the tenth day of the eighteen day war. Upon hearing this bad news from Sanjaya, the blind King looses all hopes for victory of his sons. Now the King wants to know the details of the war from the beginning, including how the mightiest man, and the commander-in-chief of his superior army ¾ who had a boon of dying at his own will ¾ was defeated in the battlefield. The teaching of the Gita begins with the inquiry of the blind King, after Sanjaya described how Bhishma was defeated, as follows:

The King inquired: Sanjaya, please now tell me, in details, what did my people (the Kauravas) and the Pandavas do in the battlefield before the war started? (1.01)

Sanjaya said: O King, After seeing the battle formation of the Pandava’s army, your son approached his guru and spoke these words: (1.02)

O Master, behold this mighty army of the Pandavas, arranged in battle formation by your other talented disciple! There are many great warriors, valiant men, heroes, and mighty archers. (1.03-06)

Introduction Of The Army Commanders

Also there are many heroes on my side who have risked their lives for me. I shall name few distinguished commanders of my army for your information. He named all the officers of his army, and said: They are armed with various weapons, and are skilled in warfare. (1.07-09)

Our army is invincible, while their army is easy to conquer. Therefore all of you, occupying your respective positions, protect our commander-in-chief. (1.10-11)

War Starts With The Blowing Of Conch Shells

The mighty commander-in-chief and the eldest man of the dynasty, roared as a lion and blew his conch loudly, bringing joy to your son. (1.12)

Soon after that; conches, kettledrums, cymbals, drums, and trumpets were sounded together. The commotion was tremendous. (1.13)

After that, Lord Krishna and Arjuna, seated in a grand chariot yoked with white horses, blew their celestial conches. (1.14)

Krishna blew His conch first, and then Arjuna and all other commanders of various divisions of the army of Pandavas blew their respective conches. The tumultuous uproar, resounding through the earth and sky, tore the hearts of your sons. (1.15-19)

Arjuna Wants To Inspect The Army Against Whom He Is About To Fight

Seeing your sons standing, and the war about to begin with the hurling of weapons; Arjuna, whose banner bore the emblem of Lord Hanumana, took up his bow and spoke these words to Lord Krishna: O Lord, please stop my chariot between the two armies until I behold those who stand here eager for the battle and with whom I must engage in this act of war. (1.20-22)

I wish to see those who are willing to serve and appease the evil-minded Kauravas by assembling here to fight the battle. (1.23)

Sanjaya said: O King; Lord Krishna, as requested by Arjuna, placed the best of all the chariots in the midst of the two armies facing Arjuna’s grandfather, his guru and all other Kings; and said to Arjuna: Behold these assembled soldiers! (1.24-25)

Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and other comrades in the army. (1.26)

ARJUNA’S DILEMMA

After seeing fathers-in-law, companions, and all his kinsmen standing in the ranks of the two armies, Arjuna was overcome with great compassion and sorrowfully spoke these words: O Krishna, seeing my kinsmen standing with a desire to fight, my limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end. (1.27-29)

The bow slips from my hand, and my skin intensely burns. My head turns, I am unable to stand steady, and O Krishna, I see bad omens. I see no use of killing my kinsmen in battle. (1.30-31)

I desire neither victory, nor pleasure nor kingdom, O Krishna. What is the use of the kingdom, or enjoyment, or even life, O Krishna? Because all those ¾ for whom we desire kingdom, enjoyments, and pleasures ¾ are standing here for the battle, giving up their lives. (1.32-33)

I do not wish to kill my teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives who are about to kill us, even for the sovereignty of the three worlds, let alone for this earthly kingdom, O Krishna. (1.34-35)

O Lord Krishna, what pleasure shall we find in killing our cousin brothers? Upon killing these felons we shall incur sin only. (1.36)

Therefore, we should not kill our cousin brothers. How can we be happy after killing our relatives, O Krishna? (1.37)

Though they are blinded by greed, and do not see evil in the destruction of the family, or sin in being treacherous to friends. Why should not we, who clearly see evil in the destruction of the family, think about turning away from this sin, O Krishna? (1.38-39)

ARJUNA DESCRIBES THE EVILS OF WAR

Eternal family traditions and codes of moral conduct are destroyed with the destruction of the family. And immorality prevails in the family due to the destruction of family traditions. (1.40)

And when immorality prevails, O Krishna, the women of the family become corrupted; when women are corrupted, unwanted progeny is born. (1.41)

This brings the family and the slayers of the family to hell, because the spirits of their ancestors are degraded when deprived of ceremonial offerings of love and respect by the unwanted progeny. (1.42)

The everlasting qualities of social order and family traditions of those who destroy their family are ruined by the sinful act of illegitimacy. (1.43)

We have been told, O Krishna, that people whose family traditions are destroyed necessarily dwell in hell for a long time. (1.44)

Alas! We are ready to commit a great sin by striving to slay our relatives because of greed for the pleasures of the kingdom. (1.45)

It would be far better for me if my cousin brothers kill me with their weapons in battle while I am unarmed and unresisting. (1.46)

WHEN GOING GETS TOUGH, EVEN TOUGH ONES CAN GET DELUDED

Sanjaya said: Having said this in the battlefield and casting aside his bow and arrow, Arjuna sat down on the seat of the chariot with his mind overwhelmed with sorrow. (1.47)

CHAPTER 2

TRANSCENDENTAL KNOWLEDGE

Sanjaya said: Lord Krishna spoke these words to Arjuna whose eyes were tearful and downcast, and who was overwhelmed with compassion and despair. (2.01)

Lord Krishna said: How has the dejection come to you at this juncture? This is not fit for a person of noble mind and deeds. It is disgraceful, and it does not lead one to heaven, O Arjuna. (2.02)

Do not become a coward, O Arjuna, because it does not befit you. Shake off this trivial weakness of your heart and get up for the battle, O Arjuna. (2.03)

ARJUNA CONTINUES HIS REASONING

AGAINST THE WAR

Arjuna said: How shall I strike my grandfather, my guru, and all other relatives, who are worthy of my respect, with arrows in battle, O Krishna? (2.04)

It would be better, indeed, to live on alms in this world than to slay these noble personalities, because by killing them I would enjoy wealth and pleasures stained with their blood. (2.05)

We do not know which alternative ¾ to fight or to quit ¾ is better for us. Further, we do not know whether we shall conquer them or they will conquer us. We should not even wish to live after killing our cousin brothers, who are standing in front of us. (2.06)

My senses are overcome by the weakness of pity, and my mind is confused about duty (Dharma). Please tell me what is better for me. I am Your disciple, and I take refuge in You. (2.07)

I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over all the celestial controllers will remove the sorrow that is drying up my senses. (2.08)

Sanjaya said: O King, after speaking like this to Lord Krishna, the mighty Arjuna said to Krishna: I shall not fight, and became silent. (2.09)

O King, Lord Krishna, as if smiling, spoke these words to the distressed Arjuna in the midst of the two armies. (2.10)

THE TEACHINGS OF THE GITA BEGIN WITH THE TRUE KNOWLEDGE OF SPIRIT

AND THE PHYSICAL BODY

Lord Krishna said: You grieve for those who are not worthy of grief, and yet speak words of wisdom. The wise grieves neither for the living nor for the dead. (2.11)

There was never a time when these monarchs, you, or I did not exist; nor shall we ever cease to exist in the future. (2.12)

Just as the soul acquires a childhood body, a youth body, and an old age body during this life; similarly, the soul acquires another body after death. This should not delude the wise. (See also 15.08) (2.13)

The contacts of the senses with the sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, one should learn to endure them. (2.14)

Because a calm person ¾ who is not afflicted by these sense objects, and is steady in pain and pleasure ¾ becomes fit for salvation. (2.15)

THE SPIRIT IS ETERNAL, BODY IS TRANSITORY

The invisible Spirit (Atma, Atman) is eternal, and the visible physical body, is transitory. The reality of these two is indeed certainly seen by the seers of truth. (2.16)

The Spirit by whom this entire universe is pervaded is indestructible. No one can destroy the imperishable Spirit. (2.17)

The physical bodies of the eternal, immutable, and incomprehensible Spirit are perishable. Therefore fight, O Arjuna. (2.18)

The one who thinks that the Spirit is a slayer, and the one who thinks the Spirit is slain, both are ignorant. Because the Spirit neither slays nor is slain. (2.19)

The Spirit is neither born nor does it die at any time. It does not come into being, or cease to exist. It is unborn, eternal, permanent, and primeval. The Spirit is not destroyed when the body is destroyed. (2.20)

O Arjuna, how can a person who knows that the Spirit is indestructible, eternal, unborn, and immutable, kill anyone or causes anyone to be killed? (2.21)

DEATH AND TRANSMIGRATION OF SOUL

Just as a person puts on new garments after discarding the old ones; similarly, the living entity or the individual soul acquires new bodies after casting away the old bodies. (2.22)

Weapons do not cut this Spirit, fire does not burn it, water does not make it wet, and the wind does not make it dry. The Spirit cannot be cut, burned, wetted, or dried. It is eternal, all pervading, unchanging, immovable, and primeval. (2.23-24)

The Spirit is said to be unexplainable, incomprehensible, and unchanging. Knowing the Spirit as such you should not grieve. (2.25)

Even if you think that the physical body takes birth and dies perpetually, even then, O Arjuna, you should not grieve like this. Because death is certain for the one who is born, and birth is certain for the one who dies. Therefore, you should not lament over the inevitable. (2.26-27)

All beings are unmanifest, or invisible to our physical eyes before birth and after death. They manifest between the birth and the death only. What is there to grieve about? (2.28)

THE INDESTRUCTIBLE SPIRIT TRANSCENDS MIND AND SPEECH

Some look upon this Spirit as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it very few people know what the Spirit is. (See also KaU 2.07) (2.29)

O Arjuna, the Spirit that dwells in the body of all beings is eternally indestructible. Therefore, you should not mourn for anybody. (2.30)

LORD KRISHNA REMINDS ARJUNA OF HIS DUTY AS A WARRIOR

Considering also your duty as a warrior you should not waver like this. Because there is nothing more auspicious for a warrior than a righteous war. (2.31)

Only the fortunate warriors, O Arjuna, get such an opportunity for an unsought war that is like an open door to heaven. (2.32)

If you will not fight this righteous war, then you will fail in your duty, lose your reputation, and incur sin. (2.33)

People will talk about your disgrace forever. To the honored, dishonor is worse than death. (2.34)

The great warriors will think that you have retreated from the battle out of fear. Those who have greatly esteemed you will lose respect for you. (2.35)

Your enemies will speak many unmentionable words and scorn your ability. What could be more painful to you than this? (2.36)

You will go to heaven if killed on the line of duty, or you will enjoy the kingdom on the earth if victorious. Therefore, get up with a determination to fight, O Arjuna. (2.37)

Treating pleasure and pain, gain and loss, and victory and defeat alike, engage yourself in your duty. By doing your duty this way you will not incur sin. (2.38)

IMPORTANCE OF KARMA-YOGA, THE SELFLESS SERVICE

The science of transcendental knowledge has been imparted to you, O Arjuna. Now listen to the science of selfless service (Seva), endowed with which you will free yourself from all Karmic bondage, or sin. (2.39)

No effort is ever lost in selfless service, and there is no adverse effect. Even a little practice of the discipline of selfless service protects one from the great fear of repeated birth and death. (2.40)

A selfless worker has resolute determination for God-realization, but the desires of the one who works to enjoy the fruits of work are endless. (2.41)

THE VEDAS DEAL WITH BOTH MATERIAL AND SPIRITUAL ASPECTS OF LIFE

The misguided ones who delight in the melodious chanting of the Veda ¾ without understanding the real purpose of the Vedas ¾ think, O Arjuna, as if there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly enjoyment. (2.42)

They are dominated by material desires, and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of prosperity and enjoyment. Rebirth is the result of their action. (2.43)

The resolute determination of Self-realization is not formed in the minds of those who are attached to pleasure and power, and whose judgment is obscured by ritualistic activities. (2.44)

A portion of the Vedas deals with three modes — goodness, passion, and ignorance — of material Nature. Become free from pairs of opposites, be ever balanced and unconcerned with the thoughts of acquisition and preservation. Rise above these three modes, and be Self-conscious, O Arjuna. (2.45)

To a Self-realized person the Vedas are as useful as a small reservoir of water when the water of a huge lake becomes available. (2.46)

THEORY AND PRACTICE OF KARMA-YOGA

You have control over doing your respective duty only, but no control or claim over the results. The fruits of work should not be your motive, and you should never be inactive. (2.47)

Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning worry and selfish attachment to the results, and remaining calm in both success and failure. The selfless service is a yogic practice that brings peace and equanimity of mind. (2.48)

Work done with selfish motives is inferior by far to the selfless service. Therefore be a selfless worker, O Arjuna. Those who work only to enjoy the fruits of their labor are verily unhappy, because one has no control over the results. (2.49)

A Karma-yogi or the selfless person becomes free from both vice and virtue in this life itself. Therefore, strive for selfless service. Working to the best of one’s abilities without becoming selfishly attached to the fruits of work is called Karma-yoga or Seva. (2.50)

Karma-yogis are freed from the bondage of rebirth due to renouncing the selfish attachment to the fruits of all work, and attain blissful divine state of salvation or Nirvana. (2.51)

When your intellect will completely pierce the veil of confusion, then you will become indifferent to what has been heard and what is to be heard from the scriptures. (2.52)

When your intellect, that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, shall stay steady and firm on concentration of the Supreme Being, then you shall attain union with the Supreme in trance. (2.53)

Arjuna said: O Krishna, what are the marks of an enlightened person whose intellect is steady? What does a person of steady intellect think and talk about? How does such a person behave with others, and live in this world? (2.54)

MARKS OF A SELF-REALIZED PERSON

Lord Krishna said: When one is completely free from all desires of the mind and is satisfied with the Supreme Being by the joy of Supreme Being, then one is called an enlightened person, O Arjuna. (2.55)

A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who is completely free from attachment, fear, and anger, is called an enlightened sage of steady intellect. (2.56)

The mind and intellect of a person become steady who is not attached to anything, who is neither elated by getting desired results, nor perturbed by undesired results. (2.57)

When one can completely withdraw the senses from the sense objects as a tortoise withdraws its limbs into the shell for protection from calamity, then the intellect of such a person is considered steady. (2.58)

The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving for sense enjoyment remains in a very subtle form. This subtle craving also completely disappears from the one who knows the Supreme Being. (2.59)

DANGERS OF UNRESTRAINED SENSES

Restless senses, O Arjuna, forcibly carry away the mind of even a wise person striving for perfection. (2.60)

One should fix one’s mind on God with loving contemplation after bringing the senses under control. One’s intellect becomes steady when one’s senses are under complete control. (2.61)

One develops attachment to sense objects by thinking about sense objects. Desire for sense objects comes from attachment to sense objects, and anger comes from unfulfilled desires. (2.62)

Delusion or wild idea arises from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls down from the right path when reasoning is destroyed. (2.63)

ATTAINMENT OF PEACE AND HAPPINESS THROUGH SENSE CONTROL AND KNOWLEDGE

A disciplined person, enjoying sense objects with senses that are under control and free from attachments and aversions, attains tranquillity. (2.64)

All sorrows are destroyed upon attainment of tranquillity. The intellect of such a tranquil person soon becomes completely steady and united with the Supreme. (2.65)

There is neither Self-knowledge, nor Self-perception to those who are not united with the Supreme. Without Self-perception there is no peace, and without peace there can be no happiness. (2.66)

Because the mind, when controlled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination ¾ the spiritual shore of peace and happiness. (2.67)

Therefore, O Arjuna, one’s intellect becomes steady whose senses are completely withdrawn from the sense objects. (2.68)

A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (2.69)

One attains peace, within whose mind all desires dissipate without creating any mental disturbance, as river waters enter the full ocean without creating any disturbance. One who desires material objects is never peaceful. (2.70)

One who abandons all desires, and becomes free from longing and the feeling of ‘I’ and ‘my’, attains peace. (2.71)

O Arjuna, this is the superconscious state of mind. Attaining this state, one is no longer deluded. Gaining this state, even at the end of one’s life, a person becomes one with the Absolute. (2.72).

CHAPTER 3

PATH OF SERVICE

Arjuna asked: If You consider that acquiring transcendental knowledge is better than working, then why do You want me to engage in this horrible war, O Krishna? You seem to confuse my mind by apparently conflicting words. Tell me, decisively, one thing by which I may attain the Supreme. (3.01-02)

Lord Krishna said: In this world I have stated a twofold path of spiritual discipline in the past. The path of Self-knowledge for the contemplative ones, and the path of unselfish work (Seva, Karma-yoga) for all others. (3.03)

One does not attain freedom from the bondage of Karma by merely abstaining from work. No one attains perfection by merely giving up work, because no one can remain actionless even for a moment. Everyone is driven to action ¾ helplessly indeed ¾ by the forces of Nature. (3.04-05)

Anyone, who restrains the senses but mentally dwells upon the sense objects, is called a pretender. (3.06)

WHY ONE SHOULD SERVE OTHERS?

The one who controls the senses by the trained and purified mind and intellect, and engages the organs of action to selfless service is considered superior. (3.07)

Perform your obligatory duty, because working is indeed better than sitting idle. Even the maintenance of your body would not be possible without work. (3.08)

Work other than those done as a selfless service (Seva) binds human beings. Therefore, becoming free from selfish attachment to the fruits of work, do your duty efficiently as a service to Me. (3.09)

TO HELP EACH OTHER IS THE FIRST COMMANDMENT OF THE CREATOR

In the beginning the creator created human beings together with selfless service (Seva, sacrifice) and said: By serving each other you shall prosper and the sacrificial service shall fulfill all your desires. (3.10)

Nourish the celestial controllers with selfless service, and they will nourish you. Thus nourishing one another you shall attain the Supreme goal. (3.11)

The celestial controllers, served by selfless service, will give you all desired objects. One who enjoys the gift of celestial controllers without sharing with others is, indeed, a thief. (3.12)

The righteous who eat after feeding others are freed from all sins, but the impious who cook food only for themselves ¾ without first offering to God, or sharing with others ¾ verily eat sin. (3.13)

The living beings are born from food grains, grains are produced by sacrificial work or duty performed by farmers and other field workers. Duty is prescribed in the scriptures. Scriptures (such as the Vedas, the Holy Bible, the Holy Koran) come from the Supreme Being. Thus the all-pervading Supreme Being or God is ever present in selfless service. (3.14-15)

The one who does not help to keep the wheel of creation in motion by sacrificial duty (Seva), and rejoices sense pleasures, that sinful person lives in vain. (3.16)

The one who rejoices the Supreme Being, who is delighted with the Supreme Being, and who is content with the Supreme Being alone, for such a Self-realized person there is no duty. Such a person has no interest, whatsoever, in what is done or what is not done. A Self-realized person does not depend on anybody, except God, for anything. (3.17-18)

LEADERS SHOULD SET AN EXAMPLE

Always perform your duty efficiently and without any selfish attachment to the results, because by doing work without attachment one attains Supreme. (3.19)

King Janaka and others attained perfection of Self-realization by selfless service (Karma-yoga) alone. You should also perform your duty with a view to guide people, and for the welfare of the society. (3.20)

Because whatever noble persons do, others follow. Whatever standard they set up, the world follows. (3.21)

O Arjuna, there is nothing in the three worlds — heaven, earth, and the lower regions — that should be done by Me, nor there is anything unobtained that I should obtain, yet I engage in action. (3.22)

Because, if I do not engage in action relentlessly, O Arjuna, people would follow My path in everyway. These worlds would perish if I do not work, and I shall be the cause of confusion and destruction of all these people. (3.23-24)

WHAT SHOULD THE WISE DO TO

THE IGNORANT

As the ignorant work with attachment to the fruits of work, so the wise should work without attachment, for the welfare of the society. (3.25)

The wise should not unsettle the mind of the ignorant ones who are attached to the fruits of work, but the enlightened one should inspire others by performing all works efficiently without selfish attachment. (See also 3.29) (3.26)

ALL WORKS ARE THE WORKS OF NATURE

The forces of Nature do all works. But due to delusion of ignorance people assume themselves to be the doer. (See also 5.09, 13.29, and 14.19) (3.27)

The one who knows the truth about the role of the forces of Nature in getting work done does not become attached to the work. Such a person knows that it is the forces of Nature that get their work done by using our organs as their instruments. (3.28)

But those who are deluded by the illusive power (Maya) of Nature become attached to the works done by the forces of Nature. The wise should not disturb the mind of the ignorant whose knowledge is imperfect. (See also 3.26) (3.29)

Do your duty dedicating all works to God in a spiritual frame of mind free from desire, attachment, and mental grief. (3.30)

Those who always practice this teaching of Mine ¾ with faith and are free from cavil ¾ become free from the bondage of Karma. But those who carp at this teaching and do not practice it, consider them ignorant, senseless, and lost. (3.31-32)

All beings follow their nature. Even the wise act according to their own nature. What, then, is the value of sense restraint? (3.33)

TWO MAJOR STUMBLING BLOCKS ON THE PATH OF PERFECTION

Attachments and aversions for the sense objects remain in the senses. One should not come under the control of these two, because they are two major stumbling blocks, indeed, on one’s path of Self-realization. (3.34)

One’s inferior natural work is better than superior unnatural work. Death in carrying out one’s natural work is useful. Unnatural work produces too much stress. (See also 18.47) (3.35)

LUST IS THE ORIGIN OF SIN

Arjuna said: O Krishna, what impels one to commit sin as if unwillingly and forced against one’s will? (3.36)

Lord Krishna said: It is the lust born out of passion that becomes anger when unfulfilled. Lust is insatiable and is a great devil. Know this as the enemy. (3.37)

As the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion; similarly, Self-knowledge gets covered by different degrees of this insatiable lust, the eternal enemy of the wise. (3.38-39)

The senses, the mind, and the intellect are said to be the abode of lust; with these it deludes a person by veiling the Self-knowledge. (3.40)

Therefore, O Arjuna, by controlling the senses first, kill this devil of material desire that destroys Self-knowledge and Self-realization. (3.41)

HOW TO CONTROL LUST

The senses are said to be superior to the body, the mind is superior to the senses, the intellect is superior to the mind, transcendental knowledge is superior to the intellect, and the Self is superior to transcendental knowledge. (3.42)

Thus, knowing the Self to be superior to the intellect, and controlling the mind by the intellect that is purified by spiritual practices, one must kill this mighty enemy, lust, O Arjuna. (3.43)

CHAPTER 4

PATH OF RENUNCIATION WITH

KNOWLEDGE

KARMA-YOGA IS AN ANCIENT FORGOTTEN COMMANDMENT

Lord Krishna said: I taught this Karma-yoga, the eternal science of right action, to King Vivasvan. Vivasvan taught it to Manu. Manu taught it to Ikshvaku. Thus handed down in succession the saintly Kings knew this science of proper action (Karma-yoga). After a long time this science was lost from this earth. Today I have described the same ancient science to you, because you are my sincere devotee and friend. This science is a supreme secret indeed. (4.01-03)

Arjuna said: You were born later, but Vivasvan was born in ancient time. How am I to understand that You taught this science in the beginning of the creation? (4.04)

THE PURPOSE OF INCARNATION OF GOD

Lord Krishna said: Both you and I have taken many births. I remember them all, O Arjuna, but you do not remember. (4.05)

Though I am eternal, immutable, and the Lord of all beings, yet I manifest Myself by controlling the material Nature using My own divine potential energy (Maya). (See also 10.14) (4.06)

Whenever there is a decline of Dharma (Righteousness) and a predominance of Adharma (Unrighteousness), O Arjuna, then I manifest Myself. I appear from time to time for protecting the good, for transforming the wicked, and for establishing world order (Dharma). (4.07-08)

The one who truly understands My transcendental appearance, and activities of creation, maintenance, and dissolution attains My Supreme Abode and is not born again after leaving this body, O Arjuna. (4.09)

Many have become free from attachment, fear, anger, and attained salvation by taking refuge in Me, by becoming fully absorbed in My thoughts, and by getting purified by the fire of Self-knowledge. (4.10)

PATH OF WORSHIP AND PRAYER

With whatever motive people worship Me, I fulfill their desires accordingly. People worship Me with different motives. (4.11)

Those who long for success in their work here on the earth worship the celestial controllers. Success in work comes quickly in this human world. (4.12)

DIVISION OF LABOR IS BASED ON THE APTITUDE OF PEOPLE

I created the four divisions of human society based on aptitude and vocation. Though I am the author of this system of the division of labor, one should know that I do nothing directly and I am eternal. (See also 18.41) (4.13)

Works do not bind Me, because I have no desire for the fruits of work. The one who fully understands and practices this truth is also not bound by Karma. (4.14)

The ancient seekers of salvation also performed their duties with this understanding. Therefore, you should do your duty as the ancients did. (4.15)

ATTACHED, DETACHED, AND FORBIDDEN ACTION

Even the wise ones are confused about what is action and what is inaction. Therefore, I shall clearly explain what is action, knowing that one shall be liberated from the evil of birth and death. (4.16)

The true nature of action is very difficult to understand. Therefore, one should know the nature of attached action, the nature of detached action, and also the nature of forbidden action. (4.17)

A KARMA-YOGI IS NOT SUBJECT TO THE KARMIC LAWS

The one who sees inaction in action, and action in inaction, is a wise person. Such a person is a yogi and has accomplished everything. (See also 3.05, 3.27, 5.08 and 13.29) (4.18)

A person, whose desires have become selfless by being roasted in the fire of Self-knowledge, is called a sage by the wise. (4.19)

The one who has abandoned selfish attachment to the fruits of work, and remains ever content and dependent on no one but God, such a person ¾ though engaged in activity ¾ does nothing at all, and incurs no Karmic reaction. (4.20)

The one who is free from desires, whose mind and senses are under control, and who has renounced all proprietorship, does not incur sin ¾ the Karmic reaction ¾ by doing bodily action. (4.21)

A Karma-yogi ¾ who is content with whatever gain comes naturally by His will, who is unaffected by pairs of opposites, and free from envy, equanimous in success and failure ¾ is not bound by Karma. (4.22)

All Karmic bonds of a Karma-yogi ¾ who is free from attachment, whose mind is fixed in Self-knowledge, and who does work as a service to the Lord ¾ dissolves away (4.23)

The Spirit shall be realized by the one who considers everything as a manifestation, or an act, of the Spirit. (Also see 9.16) (4.24)

DIFFERENT TYPES OF SPIRITUAL PRACTICES OR SACRIFICES

Some yogis perform the service of worship to celestial controllers, while others study scriptures for Self-knowledge. Some restrain their senses and give up their sensual pleasures. Others perform breathing and other yogic exercises. Some give charity and offer their wealth as a sacrifice. (4.25-28)

Those who are engaged in yogic practices, reach the breathless state of trance by offering inhalation into exhalation and exhalation into inhalation as a sacrifice (by using short breathing Kriya techniques). (4.29)

Others restrict their diet and offer their inhalations as sacrifice into their inhalations. All these people are the knowers of sacrifice, and are purified by their sacrifice. (4.30)

Those who perform selfless service obtain the nectar of Self-knowledge as a result of their sacrifice and attain the Supreme Being. O Arjuna, even this world is not a happy place for the non-sacrificer, how can the other world be? (See also 4.38, and 5.06). (4.31)

Many types of spiritual disciplines are described in the Vedas. Know that all of them are the action of body, mind, and senses prompted by the forces of Nature. Understanding this, one shall attain Nirvana or salvation. (See also 3.14) (4.32)

ACQUIRING TRANSCENDENTAL KNOWLEDGE IS A SUPERIOR

SPIRITUAL PRACTICE

Acquiring transcendental knowledge is superior to any material sacrifice ¾ such as giving charity. Because, purification of mind and intellect that eventually leads to the dawn of transcendental knowledge and Self-realization is the sole purpose of any spiritual action. (4.33)

Acquire this transcendental knowledge from a Self-realized master by humble reverence, by sincere inquiry, and by service. The empowered ones, who have realized the Truth, will teach you. (4.34)

After knowing the transcendental science, O Arjuna, you shall not again become deluded like this. With this knowledge you shall see the entire creation within your own higher Self, and thus within Me. (See also 6.29, 6.30, 11.07, 11.13) (4.35)

Even if one is the most sinful of all sinners, one shall yet cross over the ocean of sin by the raft of Self-knowledge alone. (4.36)

As the blazing fire reduces wood to ashes; similarly, the fire of Self-knowledge reduces all bonds of Karma to ashes, O Arjuna. (4.37)

TRANSCENDENTAL KNOWLEDGE IS AUTOMATICALLY REVEALED TO

A KARMA-YOGI

Verily, there is no purifier in this world like the true knowledge of the Supreme Being. One discovers this knowledge within, naturally, in course of time when one’s mind is cleansed of selfishness by Karma-yoga. (See also 4.31, and 5.06, 18.78). (4.38)

The one who has faith in God, is sincere in yogic practices, and has control over the mind and senses gains this transcendental knowledge. Having gained this knowledge, one quickly attains supreme peace or liberation. (4.39)

The irrational, the faithless, and the disbeliever (atheist) perishes. There is neither this world, nor the world beyond, nor happiness for the disbeliever. (4.40)

BOTH TRANSCENDENTAL KNOWLEDGE AND KARMA-YOGA ARE NEEDED

FOR NIRVANA

Work does not bind a person who has renounced work ¾ by renouncing the fruits of work ¾ through Karma-yoga, and whose confusion with regard to body and Spirit is completely destroyed by the application of Self-knowledge, O Arjuna. (4.41)

Therefore, cut the ignorance-born confusion with regard to body and Spirit by the sword of Self-knowledge, resort to Karma-yoga, and get up for the war, O Arjuna. (4.42)

CHAPTER 5

PATH OF RENUNCIATION

Arjuna asked: O Krishna, You praise the path of transcendental knowledge, and also the path of performance of selfless service (Karma-yoga). Tell me, definitely, which one is the better of the two paths. (See also 5.05) (5.01)

Lord Krishna said: The path of Self-knowledge and the path of selfless service both lead to the supreme goal. But, of the two, the path of selfless service is superior to path of Self-knowledge, because it is easier to practice. (5.02)

A person should be considered a true renunciant who has neither attachment nor aversion for anything. One is easily liberated from Karmic bondage by becoming free from attachment and aversion. (5.03)

BOTH PATHS LEAD TO SUPREME

The ignorant — not the wise — consider the path of Self-knowledge and the path of selfless service (Karma-yoga) as different from each other. The person, who has truly mastered one, gets the benefits of both. (5.04)

Whatever goal a renunciant reaches, a Karma-yogi also reaches the same goal. Therefore, the one who sees the path of renunciation and the path of unselfish work as the same really sees. (See also 6.01 and 6.02) (5.05)

But, true renunciation, O Arjuna, is difficult to attain without Karma-yoga. A sage equipped with Karma-yoga quickly attains Nirvana. (See also 4.31, and 4.38) (5.06)

A Karma-yogi, whose mind is pure, whose mind and senses are under control, and who sees one and the same Spirit in all beings, is not bound by Karma though engaged in work. (5.07)

A TRANSCENDENTALIST DOES NOT CONSIDER ONESELF AS THE DOER

The wise who knows the truth thinks: “I do nothing at all.” In seeing, hearing, touching, smelling, eating, walking, sleeping, breathing; and speaking, giving, taking, as well as opening and closing the eyes, the wise believes that only the senses are operating upon their objects. (See also 3.27, 13.29, and 14.19) (5.08-09)

A KARMA-YOGI WORKS FOR GOD

One who does all work as an offering to God — abandoning selfish attachment to results — remains untouched by Karmic reaction or sin as a lotus leaf never gets wet by water. (5.10)

The Karma-yogis perform action ¾ without selfish attachment ¾ with their body, mind, intellect, and senses only for the purification of their mind and intellect. (5.11)

A Karma-yogi attains Supreme Bliss by abandoning attachment to the fruits of work; while others, who are attached to the fruits of work, become bound by selfish work. (5.12)

THE PATH OF KNOWLEDGE

A person, who has completely renounced the fruits of all works, dwells happily in the City of Nine Gates, neither performing nor directing action. (5.13)

The Lord neither creates the urge for action, nor the feeling of doership, nor the attachment to the results of action in people. The powers of material Nature do all these. (5.14)

The Lord does not take the responsibility for the good or evil deeds of anybody. The veil of ignorance covers the Self-knowledge; thereby people become deluded and do evil deeds. (5.15)

Transcendental knowledge destroys the ignorance of the Spirit and reveals the Supreme Being just as the sun reveals the beauty of objects of the world. (5.16)

Persons, whose mind and intellect are totally merged in the Supreme Being, who are firmly devoted to the Supreme, who have God as their supreme goal and sole refuge, and whose impurities are destroyed by the knowledge of the self, do not take birth again. (5.17)

ADDITIONAL MARKS OF AN ENLIGHTENED PERSON

An enlightened person — by perceiving God in all — looks at a learned person, an outcast, even a cow, an elephant, or a dog with an equal eye. (See also 6.29) (5.18)

Everything has been accomplished in this very life by the one whose mind is set in equality. Such a person has realized the Supreme Being, because the Supreme Being is flawless and impartial. (See also 18.55) (5.19)

One who neither rejoices on obtaining what is pleasant, nor grieves on obtaining the unpleasant, who has a steady mind, who is undeluded, and who is a knower of the Supreme Being, such a person eternally abides with the Supreme Being. (5.20)

Such a person who is in union with the Supreme Being becomes unattached to external sensual pleasures by discovering the joy of the Self through contemplation, and enjoys transcendental bliss. (5.21)

Sensual pleasures are verily the source of misery, and have a beginning and an end. Therefore the wise, O Arjuna, does not rejoice in sensual pleasures. (See also 18.38) (5.22)

One who is able to withstand the impulse of lust and anger before death is a yogi, and a happy person. (5.23)

One who finds happiness with the Supreme Being, who rejoices Supreme Being within, and who is illuminated by Self-knowledge; such a yogi attains Nirvana, and goes to the Supreme Being. (5.24)

Seers, whose sins (or imperfections) are destroyed, whose doubts have been dispelled by Self-knowledge, whose minds are disciplined, and who are engaged in the welfare of all beings, attain the Supreme Being. (5.25)

Those who are free from lust and anger, who have subdued the mind and senses, and who have known the Self, easily attain Nirvana. (5.26)

THE THIRD PATH ¾ THE PATH OF DEVOTIONAL MEDITATION AND CONTEMPLATION

A sage is verily liberated by renouncing all sense enjoyments, fixing the eyes and the mind at an imaginary black dot between the eye brows, equalizing the breath moving through the nostrils by using yogic techniques, keeping the senses, mind, and intellect under control, having salvation as the prime goal, and by becoming free from lust, anger, and fear. (5.27-28)

My devotee attains peace by knowing the Supreme Being as the enjoyer of sacrifices and austerities, as the great Lord of the entire universe, and as the friend of all beings. (5.29)

CHAPTER 6

PATH OF MEDITATION

A KARMA-YOGI IS A RENUNCIANT

Lord Krishna said: One who performs the prescribed duty without seeking its fruit for personal enjoyment is a renunciant and a Karma-yogi. One does not become a renunciant merely by not lighting the fire, and one does not become a yogi merely by abstaining from work. (6.01)

O Arjuna, renunciation (Samnyasa) is same as Karma-yoga. Because, no one becomes a Karma-yogi who has not renounced the selfish motive behind an action. (See also 5.01, 5.05, 6.01, and 18.02) (6.02)

A DEFINITION OF YOGA

For the wise, who seeks to attain yoga of meditation, or the equanimity of mind, Karma-yoga is said to be the means. For the one who has attained yoga, the equanimity becomes the means of Self-realization. A person is said to have attained yogic perfection when he or she has no desire for sensual pleasures, or attachment to the fruits of work, and has renounced all personal selfish motives. (6.03-04)

MIND IS THE BEST FRIEND AS WELL AS THE WORST ENEMY

One must elevate ¾ and not degrade ¾ oneself by one’s own mind. The mind alone is one’s friend as well as one’s enemy. The mind is the friend of those who have control over it, and the mind acts like an enemy for those who do not control it. (6.05-06)

One who has control over the lower self ¾ the mind and senses ¾ is tranquil in heat and cold, in pleasure and pain, and in honor and dishonor, and remains ever steadfast with the supreme Self. (6.07)

A person is called yogi who has both Self-knowledge and Self-realization, who is equanimous, who has control over the mind and senses, and to whom a clod, a stone, and gold are the same. (6.08)

A person is considered superior who is impartial towards companions, friends, enemies, neutrals, arbiters, haters, relatives, saints, and sinners. (6.09)

TECHNIQUES OF MEDITATION

A yogi, seated in solitude and alone, should constantly try to contemplate on a mental picture or just the majesty of the Supreme Being after bringing the mind and senses under control, and becoming free from desires and proprietorship. (6.10)

One should sit on his or her own firm seat that is neither too high nor too low, covered with grass, a deerskin, and a cloth, one over the other, in a clean spot. Sitting there in a comfortable position and concentrating the mind on God, controlling the thoughts and the activities of the senses, one should practice meditation for self-purification. (6.11-12)

One should sit by holding the waist, spine, chest, neck, and head erect, motionless and steady; fix the eyes and the mind steadily on the front of the nose, without looking around; make your mind serene and fearless, practice celibacy; have the mind under control, think of Me, and have Me as the supreme goal. (See also 4.29, 5.27, 8.10, and 8.12) (6.13-14)

Thus, by always practicing to keep the mind fixed on Me, the yogi whose mind is subdued attains peace of Nirvana and comes to Me. (6.15)

This yoga is not possible, O Arjuna, for the one who eats too much, or who does not eat at all; who sleeps too much or too little. (6.16)

The yoga of meditation destroys all sorrow for the one who is moderate in eating, recreation, working, sleeping, and waking. (6.17)

A person is said to have achieved yoga, the union with the Spirit, when the perfectly disciplined mind becomes free from all desires, and gets completely united with the Spirit in trance. (6.18)

A lamp in a spot sheltered by the Spirit from the wind of desires does not flicker. This simile is used for the subdued mind of a yogi practicing meditation on the Spirit. (6.19)

When the mind disciplined by the practice of meditation becomes steady, one becomes content with the Spirit by beholding the Spirit of God with purified intellect. (6.20)

One feels infinite bliss that is perceivable only through the intellect, and is beyond the reach of the senses. After realizing the Absolute Reality, one is never separated from it. (6.21)

After Self-realization (SR), one does not regard any other gain superior to SR. Established in SR, one is not moved even by the greatest calamity. (6.22)

The state of severance of union with sorrow is called yoga. This yoga should be practiced with firm determination, and without any mental reservation. (6.23)

One gradually attains tranquillity of mind by totally abandoning all selfish desires, completely restraining the senses from the sense objects by the intellect, and keeping the mind fully absorbed in the Spirit by means of a well-trained and purified intellect and thinking of nothing else. (6.24-25)

Wheresoever this restless and unsteady mind wanders away, one should gently bring it back to the reflection of God. (6.26)

WHO IS A YOGI

Supreme bliss comes to a Self-realized yogi whose mind is tranquil, whose desires are under control, and who is free from faults. (6.27)

Such a sinless yogi, who constantly engages his or her mind and intellect with the Spirit, easily enjoys the infinite bliss of contact with The Spirit. (6.28)

A yogi, who is in union with the Supreme Being, sees every being with an equal eye because of perceiving the omnipresent Spirit abiding in all beings, and all beings abiding in the Supreme Being. (See also 4.35, 5.18) (6.29)

Those who perceive Me in everything, and behold everything in Me, are not separated from Me, and I am not separated from them. (6.30)

The non-dualists, who adore Me as abiding in all beings, abide in Me irrespective of their mode of living. (6.31)

One is considered the best yogi who regards every being like oneself, and who can feel the pain and pleasures of others as one’s own, O Arjuna. (6.32)

TWO METHODS TO SUBDUE THE

RESTLESS MIND

Arjuna said: O Krishna, You have said that the yoga of meditation is characterized by the equanimity of mind, but due to restlessness of mind I do not perceive the steady state of mind. Because the mind, indeed, is very unsteady, turbulent, powerful, and obstinate, O Krishna. I think restraining the mind is as difficult as restraining the wind. (6.33-34)

Lord Krishna said: Undoubtedly, O Arjuna, the mind is restless and difficult to restrain, but it is subdued by any constant vigorous spiritual practice ¾ such as meditation ¾ with perseverance, and by detachment, O Arjuna. (6.35)

In My opinion, yoga is difficult for the one whose mind is not subdued. However, yoga is attainable by the person of subdued mind by striving through proper means. (6.36)

DESTINATION OF UNSUCCESSFUL YOGI

Arjuna said: The faithful who deviates from the path of meditation and fails to attain yogic perfection due to unsubdued mind — what is the destination of such a person, O Krishna? (6.37)

Do they not perish like a dispersing cloud, O Krishna, having lost both the heavenly and the worldly pleasures, supportless and bewildered on the path of Self-realization? (6.38)

O Krishna, only You are able to completely dispel this doubt of mine. Because there is none, other than You, who can dispel this doubt. (See also 15.15) (6.39)

Lord Krishna said: There is no destruction, O Arjuna, for a yogi either here or hereafter. A transcendentalist is never put to grief, My dear friend. (6.40)

The less evolved unsuccessful yogi is reborn in the house of the pious and prosperous after attaining heaven and living there for many years. The highly evolved unsuccessful yogi does not go to heaven, but is born in a spiritually advanced family. A birth like this is very difficult, indeed, to obtain in this world. (6.41-42)

There he or she regains the knowledge acquired in the previous life, and strives again to achieve perfection, O Arjuna. (6.43)

The unsuccessful yogi is instinctively carried towards God by virtue of the impressions of yogic practices of previous lives. Even the inquirer of yoga ¾ the union with God ¾ surpasses those who perform Vedic rituals. (6.44)

The yogi, who diligently strives, becomes completely free from all imperfections after gradually perfecting through many incarnations, and reaches the Supreme Abode. (6.45)

WHO IS THE BEST YOGI

The yogi, who is devoted to meditation, is superior to the ascetics. The yogi is superior to the Vedic scholars. The yogi is superior to the ritualists. Therefore, O Arjuna, be a yogi. (6.46)

And I consider the yogi-devotee ¾ who lovingly contemplates on Me with supreme faith, and whose mind is ever absorbed in Me ¾ to be the best of all the yogis. (See also 12.02 and 18.66) (6.47)

CHAPTER 7

SELF-KNOWLEDGE AND ENLIGHTENMENT

Lord Krishna said: O Arjuna, listen how you shall know Me fully without any doubt, with your mind absorbed in Me, taking refuge in Me, and performing yogic practices. (7.01)

METAPHYSICAL KNOWLEDGE IS THE ULTIMATE KNOWLEDGE

I shall impart you Self-knowledge together with enlightenment, after comprehending that nothing more remains to be known in this world. (7.02)

SEEKERS ARE VERY FEW

Scarcely one out of thousands of persons strives for perfection of Self-realization. Scarcely one among those successful strivers truly understands Me. (7.03)

DEFINITIONS OF MATTER, CONSCIOUSNESS, AND SPIRIT

The mind, intellect, ego, ether, air, fire, water, and earth are the eightfold division of My material energy. (See also 13.05) (7.04)

The material Nature or matter is My lower Nature. My other higher Nature is the Spirit by which this entire universe is sustained, O Arjuna. (7.05)

SUPREME SPIRIT IS THE BASIS OF MATTER, CONSCIOUSNESS, AND SPIRIT

Know that all creatures have evolved from this twofold energy; and the Supreme Spirit is the source of origin as well as dissolution of the entire universe. (See also 13.26) (7.06)

There is nothing higher than the Supreme Being, O Arjuna. Everything in the universe is strung on the Supreme Being, like jewels are strung on the thread of a necklace. (7.07)

SUPREME SPIRIT IS THE BASIS

OF EVERYTHING

O Arjuna, I am the sapidity in the water, I am the radiance in the sun and the moon, the sacred syllable OM in all the Vedas, the sound in the ether, and potency in human beings. I am the sweet fragrance in the earth. I am the heat in the fire, the life in all living beings, and the austerity in the ascetics. (7.08-09)

O Arjuna, know Me to be the eternal seed of all creatures. I am the intelligence of the intelligent, and the brilliance of the brilliant. (See also 9.18 and 10.39). I am the strength of the strong who is devoid of selfish attachment. I am the lust in human beings that is devoid of sense gratification, and is in accord with Dharma (for the sacred purpose of procreation after marriage), O Arjuna. (7.10-11)

Know that three modes of material Nature ¾ goodness, passion, and ignorance ¾ also emanate from Me. I am not dependent on, or affected by, the modes of material Nature; but the modes of material Nature are dependent on Me. (See also 9.04 and 9.05) (7.12)

Human beings are deluded by various aspects of these three modes of material Nature; therefore, they do not know Me, who is eternal and above these modes. (7.13)

HOW TO OVERCOME THE DELUSIVE DIVINE POWER (MAYA)

This divine power (Maya) of Mine, consisting of three states of matter or mind, is very difficult to overcome. Only those who surrender unto Me easily cross over this Maya. (See also 14.26, 15.19, and 18.66) (7.14)

WHO SEEKS GOD?

The evil doers, the ignorant, the lowest persons who are attached to demonic nature, and whose power of discrimination has been taken away by divine illusive power (Maya) do not worship or seek Me. (7.15)

Four types of virtuous ones worship or seek Me, O Arjuna. They are: The distressed, the seeker of Self-knowledge, the seeker of wealth, and the enlightened one who has experienced the Supreme Being. (7.16)

Among them the enlightened devotee, who is ever united with Me and whose devotion is single-minded, is the best. Because I am very dear to the enlightened, and the enlightened is very dear to Me. (7.17)

All these seekers are indeed noble. But, I regard the enlightened devotee as My very Self, because the one who is steadfast abides in My Supreme Abode. (See also 9.29) (7.18)

After many births the enlightened one resorts to Me by realizing that everything is, indeed, My (or Supreme Being’s) manifestation. Such a great soul is very rare. (7.19)

Persons, whose discernment has been carried away by various desires impelled by their Karmic impression, resort to celestial controllers and practice various religious rites. (7.20)

WORSHIP OF DEITY IS ALSO A

WORSHIP OF GOD

Whosoever desires to worship whatever deity — using any name, form, and method — with faith, I make their faith steady in that very deity. Endowed with steady faith they worship that deity, and obtain their wishes through that deity. Those wishes are, indeed, granted only by Me. (7.21-22)

Such material gains of these less intelligent human beings are temporary. The worshipers of celestial controllers go to celestial controllers, but My devotees certainly come to Me. (7.23)

GOD CAN BE SEEN IN AN IMAGE OF ANY DESIRED FORM OF WORSHIP

The ignorant ones — unable to understand My immutable, incomparable, incomprehensible, and transcendental form — assume that I, the Supreme Being, am formless and take forms or incarnate. Concealed by My divine power (Maya), I do not reveal Myself to such ignorants who do not know and understand My unborn, eternal, and transcendental form and personality. (7.24-25)

I know, O Arjuna, the beings of the past, of the present, and those of the future, but no one really knows Me. (7.26)

All beings in this world are in utter ignorance due to delusion of pairs of opposites born of likes and dislikes, O Arjuna. But persons of unselfish deeds, whose Karma or sin has come to an end, become free from the delusion of pairs of opposites and worship Me with firm resolve. (7.27-28)

Those who strive for freedom from the cycles of birth, old age, and death — by taking refuge in God — fully comprehend the true nature and powers of the Supreme. (7.29)

The steadfast persons, who know Me alone as the basis of all ¾ the mortal beings, Temporal Beings, and the Eternal Being ¾ even at the time of death, attain Me. (See also 8.04) (7.30)

CHAPTER 8

THE ETERNAL SPIRIT

Arjuna said: O Krishna, who is the Eternal Being or the Spirit? What is the nature of the Eternal Being? What is Karma? Who are the mortal beings? And who are Temporal Beings? Who is the Supreme Being, and how does He dwell in the body? How can You, the Supreme Being, be remembered at the time of death by those who have control over their minds, O Krishna? (8.01-02)

DEFINITION OF SUPREME SPIRIT, SPIRIT, INDIVIDUAL SOUL, AND KARMA

Lord Krishna said: The eternal and immutable Spirit of the Supreme Being is also called Eternal Being or the Spirit. The inherent power of cognition and desire of Eternal Being (Spirit) is called the nature of Eternal Being. The creative power of Eternal Being (or Spirit) that causes manifestation of the living entity is called Karma. (8.03)

Various expansions of the Supreme Being are also called Temporal Beings or Divine Beings. The Supreme Being also resides inside the physical bodies as the divine Controller. (8.04)

THEORY OF REINCARNATION AND KARMA

The one who remembers the Supreme Being exclusively even while leaving the body at the time of death, attains the Supreme Abode; there is no doubt about it. (8.05)

Remembering whatever object one leaves the body at the end of life, one attains that object. Thought of whatever object prevails during one’s lifetime, one remembers only that object at the end of life and achieves it. (8.06)

A SIMPLE METHOD OF GOD-REALIZATION

Therefore, always remember Me and do your duty. You shall certainly attain Me if your mind and intellect are ever focused on Me. (8.07)

By contemplating on Me with an unwavering mind that is disciplined by the practice of meditation, one attains the Supreme Being, O Arjuna. (8.08)

One who meditates on the Supreme Being ¾ as the omniscient, the oldest, the controller, smaller than the smallest and bigger than the biggest, the sustainer of everything, the inconceivable, the self-luminous like the sun, and transcendental (or beyond the material reality) ¾ at the time of death with steadfast mind and devotion by making the flow of bioimpulses rise up to the middle of the eye brows by the power of yogic practices; one attains the Supreme Being. (See also verses 4.29, 5.27, 6.13) (8.09-10)

Now I shall briefly explain the process to attain the Supreme Abode that the knowers of the Veda call immutable; into which the ascetics, freed from attachment, enter; and desiring which people lead a life of celibacy. (8.11)

ATTAIN SALVATION BY MEDITATING ON GOD AT THE TIME OF DEATH

When one leaves the physical body by controlling all the senses; focusing the mind on God, and the bioimpulses (Pranas) in the cerebrum; engaged in yogic practice; meditating on Me and uttering OM ¾ the sacred monosyllable sound power of Spirit ¾ one attains the Supreme Abode. (8.12-13)

I am easily attainable, O Arjuna, by that ever steadfast devotee who always thinks of Me and whose mind does not go elsewhere. (8.14)

After attaining Me, the great souls do not incur rebirth in this miserable transitory world, because they have attained the highest perfection. (8.15)

The dwellers of all the worlds ¾ up to and including the world of the creator ¾ are subject to the miseries of repeated birth and death. But, after attaining Me, O Arjuna, one does not take birth again. (See also 9.25) (8.16)

EVERYTHING IN THE CREATION IS CYCLIC

Those who know that the duration of creation lasts 4.32 billion years and that the duration of destruction also lasts 4.32 billion years, they are the knowers of the cycles of creation and destruction. (8.17)

All manifestations come out of the primary material Nature during the creative cycle, and they merge into the primary material Nature during the destructive cycle. (8.18)

The same multitude of beings comes into existence again and again at the arrival of the creative cycle; and is annihilated, inevitably, at the arrival of the destructive cycle. (8.19)

There is another eternal transcendental existence ¾ higher than the changeable material Nature ¾ called Eternal Being or Spirit that does not perish when all created beings perish. This is also called the Supreme Abode. Those who attain the Supreme Abode do not take birth again. (8.20-21)

TWO BASIC PATHS OF DEPARTURE

FROM THE WORLD

This Supreme Abode, O Arjuna, is attainable by unswerving devotion to Me within which all beings exist, and by which the entire universe is pervaded. (See also 9.04 and 11.55) (8.22)

O Arjuna, now I shall describe different paths departing by which, during death, the yogis do or do not come back. (8.23)

Fire, light, daytime, the bright lunar fortnight, and the six months of the northern solstice of the sun — departing by the path of these celestial controllers, yogis who know the Spirit attain the Supreme. (8.24)

Smoke, night, the dark lunar fortnight, and the six months of southern solstice of the sun — departing by these paths, the righteous person attains heaven and comes back to earth. (8.25)

The path of light of spiritual practice and Self-knowledge and the path of darkness of materialism and ignorance are thought to be the world’s two eternal paths. The former leads to salvation and the latter leads to rebirth as human beings. (8.26)

TRANSCENDENTAL KNOWLEDGE

LEADS TO SALVATION

Knowing these two paths, O Arjuna, a yogi is not bewildered at all. Therefore, one should be resolute in attaining salvation — the goal of human birth — at all times. (8.27)

The one who knows all this knowledge goes beyond getting the benefits of the study of the Vedas, performance of sacrifices, austerities, and charities; and attains salvation. (8.28)

CHAPTER 9

SUPREME KNOWLEDGE AND

THE BIG MYSTERY

Lord Krishna said: I shall reveal to you, who do not disbelieve, the most profound secret transcendental knowledge together with transcendental experience. Having known this you will be freed from the miseries of worldly existence. (9.01)

KNOWLEDGE OF THE NATURE OF SUPREME IS THE BIGGEST MYSTERY

This Self-knowledge is the king of all knowledge, is the most secret, is very sacred, it can be perceived by instinct, conforms to righteousness (Dharma), is very easy to practice, and is timeless. (9.02)

O Arjuna, those who have no faith in this knowledge do not attain Me, and follow the cycles of birth and death. (9.03)

This entire universe is an expansion of Mine. All beings depend on Me (like a chain depends on gold, and the milk products depend on milk). I do not depend on ¾ or affected by ¾ them; because I am the highest of all. (See also 7.12) (9.04)

Look at the power of My divine mystery; in reality, I ¾ the sustainer and creator of all beings ¾ do not depend on them, and they also do not depend on Me. (In fact, the gold-chain does not depend on gold; the gold-chain is nothing but gold. Also, matter and energy are different as well as non-different). (9.05)

Perceive that all beings remain in Me — without any contact or without producing any effect — as the mighty wind, moving everywhere, eternally remains in space. (9.06)

THEORY OF EVOLUTION AND INVOLUTION

All beings merge into My primary material Nature at the end of a cycle of just over 311 trillion solar years, O Arjuna, and I create them again at the beginning of the next cycle. (See also 8.17) (9.07)

I create the entire multitude of beings again and again with the help of My material Nature. These beings are under control of the modes of material Nature. (9.08)

These acts of creation do not bind Me, O Arjuna, because I remain indifferent and unattached to those acts. (9.09)

The divine kinetic energy (Maya) ¾ with the help of material Nature ¾ creates all animate and inanimate objects under My supervision, and thus the creation keeps on going, O Arjuna. (See also 14.03) (9.10)

WAYS OF THE WISE, AND OF THE IGNORANT ARE DIFFERENT

The ignorant persons despise Me when I appear in human form, because they do not know My transcendental nature as the great Lord of all beings, and take Me for an ordinary human being. They are unable to recognize Me, because they have false hopes, false actions, and false knowledge; and possess delusive qualities of fiends and demons. (9.11-12)

But great souls, O Arjuna, who possess divine qualities (See 16.01-03) know Me as immutable; as the material and efficient cause of creation, and worship Me single-mindedly with loving devotion. (9.13)

Persons of firm resolve worship Me with ever-steadfast devotion by always singing My glories, striving to attain Me, and prostrating before Me with devotion. (9.14)

Some worship Me by acquiring the knowledge of God. Others worship the infinite as the One in all (or non-dual), as the master of all (or dual), and in various other ways. (9.15)

EVERYTHING IS A MANIFESTATION

OF THE ABSOLUTE

I am the ritual, I am the sacrifice, I am the offering, I am the herb, I am the mantra, I am the clarified butter, I am the fire, and I am the oblation. (See also 4.24). I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the sacred syllable OM, and the Vedas. I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substratum, and the immutable seed. (See also 7.10 and 10.39) (9.16-18)

I give heat, I send as well as withhold the rain. I am immortality as well as death, I am also both the eternal Absolute and the temporal, O Arjuna. (The Supreme Being has become everything, See also 13.12) (9.19)

ATTAIN SALVATION BY

DEVOTIONAL LOVE

The doers of the rituals prescribed in the Vedas, the drinkers of the nectar of devotion, and whose sins are cleansed, worship Me by doing good deeds for gaining heaven. As a result of their meritorious deeds they go to heaven and enjoy celestial sense pleasures. (9.20)

They return to the mortal world ¾ after enjoying the wide world of heavenly pleasures ¾ upon exhaustion of the fruits of their good Karma. Thus following the injunctions of the Vedas, persons working for the fruit of their actions take repeated birth and death. (See also 8.25) (9.21)

I personally take care of both spiritual and material welfare of those ever-steadfast devotees who always remember and adore Me with single-minded contemplation. (9.22)

O Arjuna, even those devotees who worship the deities with faith, they also worship Me, but in an improper way. (9.23)

Because I, the Supreme Being, alone am the enjoyer of all sacrificial services, and Lord of the universe. But people do not know My true transcendental nature. Therefore, they fall into the repeated cycles of birth and death. (9.24)

Worshippers of the celestial controllers go to the celestial controllers, the worshippers of the ancestors go to the ancestors, and the worshippers of the ghosts go to the ghosts, but My devotees come to Me, and are not born again. (See also 8.16) (9.25)

LORD ACCEPTS AND EATS THE OFFERING OF LOVE AND DEVOTION

Whosoever offers Me a leaf, a flower, a fruit, or water with devotion; I accept and eat the offering of devotion by the pure-hearted. (9.26)

O Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever charity you give, whatever austerity you perform, do all that as an offering unto Me. (See also 12.10, 18.46) (9.27)

You shall become free from the bondage ¾ good and bad ¾ of Karma and come to Me by this attitude of complete renunciation. (9.28)

The Self is present equally in all beings. There is no one hateful or dear to Me. But, those who worship Me with love and devotion are very close to Me, and I am also very close to them. (See also 7.18) (9.29)

THERE IS NO UNFORGIVABLE SINNER

Even if the most sinful person resolves to worship Me with single-minded loving devotion, such a person must be regarded as a saint because of making the right resolution. (9.30)

Such a person soon becomes righteous and attains everlasting peace. Be aware, O Arjuna, that My devotee shall never perish or fall down. (9.31)

PATH OF DEVOTIONAL LOVE IS EASIER

Anybody can attain the Supreme Abode by just surrendering unto My will with loving devotion, O Arjuna. (See also 18.66) (9.32)

Then, it should be very easy for the wise and devout sages to attain the Supreme Being. Therefore, having obtained this joyless and transitory human life, one should always worship Me with loving devotion. (9.33)

Always think of Me, be devoted to Me, worship Me, and bow down to Me. Thus uniting yourself with Me by setting Me as the supreme goal and the sole refuge, you shall certainly come to Me. (9.34)

CHAPTER 10

MANIFESTATION OF THE ABSOLUTE

Lord Krishna said: O Arjuna, listen once again to My supreme word that I shall speak to you, who is very dear to Me, for your welfare. (10.01)

GOD IS THE ORIGIN OF EVERYTHING

Neither the celestial controllers, nor the great sages know My origin, because I am the origin of celestial controllers and great sages also. (10.02)

One who knows Me as the unborn, the beginningless, and the Supreme Lord of the universe, is considered wise among the mortals, and becomes liberated from the bondage of Karma. (10.03)

Discrimination, Self-knowledge, non-delusion, forgiveness, truthfulness, control over the mind and senses, tranquillity, pleasure, pain, birth, death, fear, fearlessness; nonviolence, equanimity, contentment, austerity, charity, fame, ill fame ¾ these diverse qualities in human beings arise from Me alone. (10.04-05)

The great saints, sages, and all the creatures of the world were born from My potential energy. (10.06)

One who truly understands My manifestations and yogic powers is united with Me by unswerving devotion. There is no doubt about it. (10.07)

I am the origin of all. Everything emanates from Me. The wise ones who understand this adore Me with love and devotion. (10.08)

My devotees remain ever content and delighted. Their minds remain absorbed in Me, and their lives surrendered unto Me. They always enlighten each other by talking about Me. (10.09)

LORD GIVES KNOWLEDGE TO

HIS DEVOTEES

I give the knowledge and understanding of the metaphysical science ¾ to those who are ever united with Me and lovingly adore Me ¾ by which they come to Me. (10.10)

I, who dwell within their inner psyche as consciousness, destroy the darkness born of ignorance by the shining lamp of transcendental knowledge as an act of compassion for them. (10.11)

Arjuna said: You are the Supreme Being, the Supreme Abode, the Supreme Purifier, the Eternal Being, the primal God, the unborn, and the omnipresent. All saints and sages have thus acclaimed You, and now You Yourself are telling me. (10.12-13)

NOBODY CAN KNOW THE REAL

NATURE OF REALITY

O Krishna, I believe all that You have told me to be true. O Lord, neither the celestial controllers nor the demons fully understand Your real nature. (See also 4.06) (10.14)

O Creator and Lord of all beings, God of all celestial rulers, the Supreme person, and Lord of the universe, You alone know Yourself by Yourself. (10.15)

Therefore, You alone are able to fully describe Your own divine glories ¾ the manifestations ¾ by which You exist pervading all the universes. (10.16)

How may I know You, O Lord, by constant contemplation? In what form of manifestation are You to be thought of by me, O Lord? (10.17)

O Lord, explain to me again in detail, Your yogic power and glory; because I am not satiated by hearing Your nectar-like words. (10.18)

EVERYTHING IS A MANIFESTATION

OF THE ABSOLUTE

Lord Krishna said: O Arjuna, now I shall explain to you My prominent divine manifestations, because My manifestations are endless. (10.19)

O Arjuna, I am the Supreme Spirit (or Supersoul) abiding in the inner psyche of all beings. I am also the creator, maintainer, and destroyer ¾ or the beginning, the middle, and the end ¾ of all beings. (10.20)

I am the sustainer, I am the radiant sun among the luminaries, I am the controller of wind, I am the moon among the stars. (10.21)

I am the Vedas, I am the celestial rulers, I am the mind among the senses, I am the consciousness in living beings. (10.22)

I am Lord Shiva, I am the god of wealth, I am the fire god, and the mountains. (10.23)

I am the priest, and the army general of the celestial controllers, O Arjuna. I am the ocean among the bodies of water. (10.24)

I am the monosyllable cosmic sound, OM, among the words; I am the chanting of mantra among the spiritual disciplines; and I am the Himalaya among the mountains. (10.25)

A BRIEF DESCRIPTION OF DIVINE MANIFESTATIONS

I am the holy fig tree among the trees, Narada among the sages, and I am all other celestial rulers. (10.26)

Know Me as the celestial animals among the animals, and the King among men. I am thunderbolt among the weapons, and I am the cupid for procreation. (10.27-28)

I am the water-god, and the manes. I am the controller of death. I am the time or death among the healers, lion among the beasts, and the king of birds among birds. (10.29-30)

I am the wind among the purifiers, and Lord Rama among the warriors. I am the crocodile among the fishes, and the holy Ganges river among the rivers. (10.31)

I am the beginning, the middle, and the end of all creation, O Arjuna. Among the knowledge I am knowledge of the supreme Self. I am logic of the logician. (10.32)

I am the letter “A” among the alphabets. I am the dual compound among the compound words. I am the endless time. I am the sustainer, and I am omniscient. (10.33)

I am the all devouring death, and also the origin of future beings. I am the seven goddesses or guardian angels presiding over the seven qualities ¾ fame, prosperity, speech, memory, intellect, resolve, and forgiveness. (10.34)

I am the Vedic and other hymns. I am the mantras, I am November-December among the months, I am the spring among the seasons. (10.35)

I am gambling of the cheats; splendor of the splendid; victory of the victorious; resolution of the resolute; and goodness of the good. (10.36)

I am Krishna, Vyasa, Arjuna, and the power of rulers, the statesmanship of the seekers of victory. I am silence among the secrets, and the Self-knowledge of the knowledgeable. (10.37-38)

I am the origin of all beings, O Arjuna. There is nothing, animate or inanimate, that can exist without Me. (See also 7.10 and 9.18) (10.39)

MANIFEST CREATION IS A VERY SMALL FRACTION OF THE ABSOLUTE

There is no end of My divine manifestations, O Arjuna. This is only a brief description by Me of the extent of My divine manifestations. (10.40)

Whatever is endowed with glory, brilliance, and power; know that to be a manifestation of a very small fraction of My splendor. (10.41)

What is the need for this detailed knowledge, O Arjuna? I continually support the entire universe by a very small fraction of My divine power. (10.42)

CHAPTER 11

VISION OF THE COSMIC FORM

Arjuna said: My illusion is dispelled by the profound words of wisdom You spoke ¾ out of compassion towards me ¾ about the supreme secret of Spirit. (11.01)

O Krishna, I have heard from You in detail about the origin and dissolution of beings, and Your immutable glory. (11.02)

VISION OF GOD IS THE ULTIMATE

AIM OF A SEEKER

O Lord, You are as You have said; yet I wish to see Your divine cosmic form, O Supreme Being. (11.03)

O Lord, if You think it is possible for me to see Your universal form, then, O Lord of the yogis, show me Your transcendental form. (11.04)

Lord Krishna said: O Arjuna, behold My hundreds and thousands of multifarious divine forms of different colors and shapes. Behold all the celestial beings, and many wonders never seen before. Also behold the entire creation ¾ animate, inanimate, and whatever else you like to see ¾ all at one place in My body. (11.05-07)

But, you are not able to see Me with your physical eye; therefore, I give you the divine eye to see My majestic power and glory. (11.08)

LORD SHOWS HIS COSMIC

FORM TO ARJUNA

Sanjaya said: O King, having said this; Lord Krishna, the great Lord of the mystic power of yoga, revealed His supreme majestic form to Arjuna. (11.09)

Arjuna saw the Universal Form of the Lord with many mouths and eyes, and many visions of marvel, with numerous divine ornaments, and holding many divine weapons. Wearing divine garlands and apparel, anointed with celestial perfumes and ointments, full of all wonders, the limitless God with faces on all sides. (11.10-11)

If the splendor of thousands of suns were to blaze forth all at once in the sky, even that would not resemble the splendor of that exalted being. (11.12)

Arjuna saw the entire universe, divided in many ways, but standing as all in One, and One in all in the transcendental body of Krishna, the Lord of celestial rulers. (See also 13.16, and 18.20) (11.13)

ONE MAY NOT BE PREPARED, OR QUALIFIED, TO SEE THE LORD

Having seen the cosmic form of the Lord, Arjuna was filled with wonder; and his hairs standing on end, bowed his head to the Lord and prayed with folded hands. (11.14)

Arjuna said: O Lord, I see in Your body all supernatural controllers, and multitude of beings, sages, and celestials. (11.15)

O Lord of the universe, I see You everywhere with infinite form, with many arms, stomachs, faces, and eyes. O Universal Form, I see neither your beginning nor the middle nor the end. (11.16)

I see You with Your crown, club, discus; and a mass of radiance, difficult to behold, shining all around like the immeasurable brilliance of the sun and the blazing fire. (11.17)

I believe You are the Supreme Being to be realized. You are the ultimate resort of the universe. You are the Spirit, and protector of the eternal order (Dharma). (11.18)

I see You with infinite power, without beginning, middle, or end; with many arms, with the sun and the moon as Your eyes, with Your mouth as a blazing fire scorching all the universe with Your radiance. (11.19)

O Lord, You pervade the entire space between heaven and earth in all directions. Seeing Your marvelous and terrible form, the three worlds are trembling with fear. (11.20)

Hosts of supernatural rulers enter into You. Some with folded hands sing Your names and glories in fear. A multitude of perfected beings hail and adores You with abundant praises. (11.21)

All the celestial beings amazingly gaze at You. Seeing your infinite form with many mouths, eyes, arms, thighs, feet, stomachs, and many fearful tusks; the worlds are trembling with fear and so do I, O mighty Lord. (11.22-23)

ARJUNA IS FRIGHTENED TO

SEE THE COSMIC FORM

I am frightened and find neither peace nor courage, O Krishna, after seeing Your effulgent and colorful form touching the sky, and Your wide open mouth with large shining eyes. (11.24)

I lose my sense of direction and find no comfort after seeing Your mouths with fearful tusks glowing like the fires of cosmic dissolution. Have mercy on me! O Lord of celestial rulers, and refuge of the universe. (11.25)

All my cousin brothers, along with the hosts of other kings and warriors of the other side, together with chief warriors on our side, are also quickly entering into Your fearful mouths with terrible tusks. Some are seen caught in between the tusks with their heads crushed. (11.26-27)

These warriors of the mortal world are entering Your blazing mouths as many torrents of the rivers enter into the ocean. (11.28)

All these people are rapidly rushing into Your mouths for destruction as moths rush with great speed into the blazing flame for destruction. (11.29)

You are licking up all the worlds with Your flaming mouths, swallowing them from all sides. Your powerful radiance is filling the entire universe with effulgence and burning it, O Krishna. (11.30)

Tell me, who are You in such a fierce form? My salutations to You, O best of all celestial rulers, be merciful! I wish to understand You, O primal Being, because I do not know Your mission. (11.31)

LORD DESCRIBES HIS POWERS

Lord Krishna said: I am death, the mighty destroyer of the world. I have come here to destroy all these people. Even without your participation in the war, all the warriors standing arrayed in the opposing armies shall cease to exist. (11.32)

Therefore, you get up and attain glory. Conquer your enemies, and enjoy a prosperous kingdom. I have already destroyed all these warriors. You are only an instrument, O Arjuna. (11.33)

Kill all these great warriors who are already killed by Me. Do not fear. You will certainly conquer the enemies in the battle; therefore, fight! (11.34)

ARJUNA’S PRAYERS TO THE COSMIC FORM

Sanjaya said: Having heard these words of Krishna; the crowned Arjuna, trembling with folded hands, prostrated with fear and spoke to Krishna in a choked voice. (11.35)

Arjuna said: Rightly, O Krishna, the world delights and rejoices in glorifying You. Terrified demons flee in all directions. The hosts of sages bow to You in adoration. (11.36)

Why should they not ¾ O great soul ¾ bow to You, the original creator who is even greater than the creator of material worlds? O infinite Lord, O God of all celestial rulers, O abode of the universe, You are both Eternal and Temporal, and the Supreme Being that is beyond Eternal and Temporal. (See also 9.19, and 13.12 for a commentary) (11.37)

You are the primal God, the most ancient Person. You are the ultimate resort of the entire universe. You are the knower, the object of knowledge, and the Supreme Abode. You, O Lord of the infinite form, pervade the entire universe. (11.38)

You are the controller of death, the fire, the wind, the water god, the moon god, and the creator, as well as the father of the creator. Salutations to You a thousand times, and again and again salutations to You. (11.39)

My salutations to You from front, and from behind. O Lord, my obeisance to You from all sides. You are infinite valor and the boundless might. You pervade everything, and therefore You are everywhere and in everything. (11.40)

Considering You merely as a friend, and not knowing Your greatness, I have inadvertently addressed You as O Krishna, O Yadava, and O friend merely out of affection or carelessness. (11.41)

In whatever way I may have insulted You in jokes; while playing, reposing in bed, sitting, or at meals; when alone, or in front of others; O Krishna, the immeasurable One, I implore You for forgiveness. (11.42)

You are the father of this animate and inanimate world, and the greatest guru to be worshipped. No one is even equal to You in the three worlds; how can there be one greater than You? O Being of incomparable glory. (11.43)

Therefore, O adorable Lord, I seek Your mercy by bowing down and prostrating my body before You. Bear with me as a father to his son, as a friend to a friend, and as a husband to his wife, O Lord. (11.44)

Beholding that which has never been seen before delights me, and yet my mind is tormented with fear. Therefore, O God of celestial rulers, the refuge of the universe, have mercy on me; and show me your four-armed form. (11.45)

ONE MAY SEE GOD IN ANY FORM

OF ONE’S CHOICE

I wish to see You with a crown, holding mace and discus in Your hand. Therefore, O Lord with thousand arms and universal form, please appear in the four-armed form. (11.46)

Lord Krishna said: O Arjuna, being pleased with you I have shown you, through My own yogic powers, this particular supreme, shining, universal, infinite, and primal form of Mine that has never been seen before by anyone other than you. (11.47)

O Arjuna, neither by study of the Vedas, nor by sacrifice, nor by charity, nor by rituals, nor by severe austerities, can I be seen in this cosmic form by any one other than you in this human world. (11.48)

LORD SHOWS ARJUNA HIS FOUR-ARMED AND THE HUMAN FORM

Do not be perturbed and confused by seeing such a terrible form of Mine as this. With fearless and cheerful mind, now behold My four-armed form. (11.49)

Sanjaya said: After speaking like this to Arjuna, Krishna revealed His four-armed form. And then assuming His pleasant human form, Lord Krishna, the Great One, consoled Arjuna who was terrified. (11.50)

Arjuna said: O Krishna, seeing this lovely human form of Yours, I have now become tranquil and I am normal again. (11.51)

LORD CAN BE SEEN BY DEVOTIONAL LOVE

Lord Krishna said: This four-armed form of Mine that you have seen is very difficult, indeed, to see. Even celestial controllers are ever longing to see this form. (11.52)

This four-armed form of Mine that you have just seen cannot be seen even by study of the Vedas, or by austerity, or by acts of charity, or by the performance of rituals. (11.53)

However, through single-minded devotion alone, I can be seen in this form, can be known in essence, and also can be reached, O Arjuna. (11.54)

The one who does all works for Me, and to whom I am the supreme goal; who is my devotee, who has no attachment, and is free from enmity towards any being; attains Me, O Arjuna. (See also 8.22) (11.55)

CHAPTER 12

PATH OF DEVOTION

SHOULD ONE WORSHIP A PERSONAL

OR AN IMPERSONAL GOD?

Arjuna asked: Those ever steadfast devotees who worship the personal aspect of God with form(s), and others who worship the impersonal aspect, or the formless Absolute; which of these has the best knowledge of yoga? (12.01)

Lord Krishna said: Those ever steadfast devotees who worship with supreme faith by fixing their mind on a personal form of God, I consider them to be the best yogis. (See also 6.47) (12.02)

But those who worship the unchangeable, the inexplicable, the invisible, the omnipresent, the inconceivable, the unchanging, the immovable, and the formless impersonal aspect of God; restraining all the senses, even-minded under all circumstances, engaged in the welfare of all creatures, also attain God. (12.03-04)

REASONS FOR WORSHIPPING A

PERSONAL FORM OF GOD

Self-realization is more difficult for those who fix their mind on the impersonal, unmanifest, and formless Absolute; because, comprehension of the unmanifest by embodied beings is attained with difficulty. (12.05)

For those who worship the Supreme with unswerving devotion as a personal deity of their choice, offer all actions to Me, intent on Me as the Supreme, and meditate on Me; I swiftly become their savior ¾ from the world that is the ocean of death and transmigration ¾ whose thoughts are set on My personal form, O Arjuna. (12.06-07)

FOUR PATHS TO GOD

Therefore, focus your mind on Me, and let your intellect dwell upon Me alone through meditation and contemplation. Thereafter you shall certainly attain Me. (12.08)

If you are unable to focus your mind steadily on Me, then long to attain Me by practice of any other spiritual discipline; such as a ritual, or deity worship that suits you. (12.09)

If you are unable even to do any spiritual discipline, then be intent on performing your duty just for Me. You shall attain perfection by doing your prescribed duty for Me — without any selfish motive — just as an instrument to serve and please Me. (12.10)

If you are unable to do your duty for Me, then just surrender unto My will, and renounce the attachment to, and the anxiety for, the fruits of all work — by learning to accept all results as God’s grace — with equanimity. (12.11)

KARMA-YOGA IS THE BEST WAY

TO START WITH

The transcendental knowledge of scriptures is better than mere ritualistic practice; meditation is better than scriptural knowledge; renunciation of selfish attachment to the fruits of work (Karma-yoga) is better than meditation; peace immediately follows renunciation of selfish motives. (See more on renunciation in 18.02, 18.09) (12.12)

THE ATTRIBUTES OF A DEVOTEE

One who does not hate any creature, who is friendly and compassionate, free from the notion of “I” and “my”, even-minded in pain and pleasure, forgiving; and who is ever content, who has subdued the mind, whose resolve is firm, whose mind and intellect are engaged in dwelling upon Me, who is devoted to Me, is dear to Me. (12.13-14)

The one by whom others are not agitated and who is not agitated by others, who is free from joy, envy, fear, and anxiety, is also dear to Me. (12.15)

One who is desireless, pure, wise, impartial, and free from anxiety; who has renounced the doership in all undertakings; such a devotee is dear to Me. (12.16)

One who neither rejoices nor grieves, neither likes nor dislikes, who has renounced both the good and the evil, and is full of devotion; is dear to Me. (12.17)

The one who remains the same towards friend or foe, in honor or disgrace, in heat or cold, in pleasure or pain; who is free from attachment; who is indifferent to censure or praise; who is quiet, and content with whatever he or she has; unattached to a place, a country, or a house; equanimous, and full of devotion ¾ that person is dear to Me. (12.18-19)

ONE SHOULD SINCERELY TRY TO

DEVELOP DIVINE QUALITIES

But those faithful devotees, who set Me as their supreme goal and follow — or just sincerely try to develop — the above mentioned nectar of moral values are very dear to Me. (12.20)

CHAPTER 13

CREATION AND THE CREATOR

THEORY OF CREATION

Lord Krishna said: O Arjuna, this physical body, the miniature universe, may be called the field or creation. One who knows the creation is called the creator (or Spirit) by the seers of truth. (13.01)

O Arjuna, know Me to be the creator of all the creation. The true understanding of both the creator and the creation is considered by Me to be the transcendental knowledge. (13.02)

What the creation is, what it is like, what its transformations are, where its source is, who that creator is, and what His powers are, hear all these from Me in brief. (13.03)

The seers have separately described the creation and the creator in different ways in the Vedic hymns, and also in the conclusive and convincing verses of other scriptures. (13.04)

The primary material Nature, the cosmic intellect, “I” consciousness or ego, five basic elements, ten organs, mind, five sense objects; and desire, hatred, pleasure, pain, the physical body, consciousness, and resolve ¾ thus the entire field has been briefly described with its transformations. (See also 7.04) (13.05-06)

THE FOURFOLD NOBLE TRUTH

AS MEANS OF NIRVANA

Humility, modesty, nonviolence, forgiveness, honesty, service to guru, purity of thought, word, and deed, steadfastness, self-control; and aversion towards sense objects, absence of ego, constant reflection on pain and suffering inherent in birth, old age, disease, and death; (13.07-08)

Detachment, non-fondness with son, wife, and home; unfailing equanimity upon attainment of the desirable and the undesirable; and unswerving devotion to Me through single-minded contemplation, taste for solitude, distaste for social gatherings and gossips; steadfastness in acquiring the knowledge of Spirit, and seeing the omnipresent Supreme Being everywhere ¾ this is said to be knowledge. That which is contrary to this is ignorance. (13.09-11)

GOD CAN BE DESCRIBED BY PARABLES, AND NOT IN ANY OTHER WAY

I shall fully describe the object of knowledge. By knowing this one attains immortality. The beginningless Supreme Being is said to be neither eternal, nor temporal. (See also 9.19, 11.37, and 15.18) (13.12)

The Spirit has His hands, feet, eyes, head, mouth, and ears everywhere, because He is all-pervading and omnipresent. (13.13)

He is the perceiver of all sense objects without the physical sense organs; unattached, and yet the sustainer of all; devoid of the three modes of material Nature, and yet the enjoyer of the modes of material Nature by becoming a living entity. (13.14)

He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because of His subtlety. And because of His omnipresence, He is very near ¾ residing in one’s inner psyche; as well as far away ¾ in the Supreme Abode. (13.15)

He is undivided, and yet appears to exist as if divided in beings. He is the object of knowledge, and appears as the creator, sustainer, and destroyer of all beings. (See also 11.13, and 18.20) (13.16)

The Supreme Being is the source of all lights. He is said to be beyond darkness of ignorance. He is the Self-knowledge, the object of Self-knowledge, and seated in the inner psyche as consciousness (See verse 18.61) of all beings, He is to be realized by Self-knowledge. (13.17)

Thus the creation as well as the knowledge and the object of knowledge have been briefly described by Me. Having understood this, My devotee attains My Supreme Abode. (13.18)

A DESCRIPTION OF THE SUPREME SPIRIT, SPIRIT, MATERIAL NATURE, AND THE INDIVIDUAL SOULS

Know that both the material Nature and the Spiritual Being are beginningless. All manifestations and three dispositions of mind and matter, called modes, are born of material Nature. Material Nature is said to be the cause of production of physical body and organs of perception and action. Spirit (or Consciousness) is said to be the cause of experiencing pleasures and pains. (13.19-20)

Spiritual Being enjoys three modes of material Nature by associating with the material Nature. Attachment to the three modes of material Nature due to ignorance caused by previous Karma is the cause of birth of living entity in good and evil wombs. (13.21)

The Spirit in the body is the witness, the guide, the supporter, the enjoyer, and the controller. (13.22)

They who truly understand Spirit and the material Nature with its three modes are not born again regardless of their way of life. (13.23)

Some perceive the Supersoul in their inner psyche through mind and intellect that have been purified either by meditation, or by metaphysical knowledge, or by selfless service. (13.24)

FAITH ALONE CAN LEAD TO NIRVANA

Others, however, do not know the yogas of meditation, knowledge, devotion, and work; but they perform deity worship with faith as mentioned in the scriptures by the saints and sages. They also transcend death by virtue of their firm faith to what they have heard. (13.25)

Whatever is born ¾ animate or inanimate ¾ know them to be born from the union of Spirit and matter, O Arjuna. (See also 7.06) (13.26)

The one who sees the same eternal Supreme Lord dwelling as Spirit equally within all mortal beings truly sees. (13.27)

When one beholds one and the same Lord existing equally in everybeing, one does not injure anybody; because one considers everything as one’s own self. And thereupon attains the Supreme Abode. (13.28)

The one who perceives that all works are done by the powers of material Nature truly understands, and thus does not consider oneself as the doer. (See also 3.27, 5.09, and 14.19) (13.29)

The moment one discovers diverse variety of beings and their different ideas abiding in One, and coming out from ‘That’ alone, one attains the Supreme Being. (13.30)

ATTRIBUTES OF THE SPIRIT (BRAHM)

Because of being beginningless and unaffectable by three modes of material Nature, the eternal Supersoul ¾ even though dwelling in the body as a living entity ¾ neither does anything nor becomes tainted, O Arjuna. (13.31)

Just as the all-pervading space is not tainted because of its subtlety; similarly, the Spirit abiding in all bodies is not tainted. (13.32)

Just as one sun illuminates the entire world; similarly, Spirit gives life to the entire creation, O Arjuna. (13.33)

They who perceive — with the eye of Self-knowledge — the difference between the creation (or the body) and the creator (or the Spirit) as well as know the technique of liberation of the living entity from the trap of divine illusory energy (Maya), attain the Supreme. (13.34)

CHAPTER 14

THREE MODES OF MATERIAL NATURE

Lord Krishna said: I shall further explain to you that supreme knowledge, the best of all knowledge, knowing that all the sages have attained supreme perfection after this life. (14.01)

They who have taken refuge in this transcendental knowledge attain unity with Me; and are neither born at the time of creation, nor afflicted at the time of dissolution. (14.02)

ALL BEINGS ARE BORN FROM THE UNION OF SPIRIT AND MATTER

My material Nature is the womb of creation wherein I place the seed of Consciousness from which all beings are born, O Arjuna. (See also 9.10) (14.03)

Whatever forms are produced in all different wombs, O Arjuna, the material Nature is their body-giving mother; and the Spirit or Consciousness is the life-giving father. (14.04)

HOW THREE MODES OF MATERIAL NATURE BIND THE SPIRIT SOUL TO THE BODY

Goodness, activity, and inertia — these three modes or ropes material Nature fetter the eternal individual soul to the body, O Arjuna. (14.05)

Of these, the mode of goodness is illuminating and good, because it is pure. The mode of goodness fetters the living entity by attachment to happiness and knowledge, O sinless Arjuna. (14.06)

Arjuna, know that the mode of passion is characterized by intense craving for sense gratification, and is the source of material desire and attachment. The mode of passion binds the living entity by attachment to the fruits of work. (14.07)

Know, O Arjuna, that the mode of ignorance ¾ the deluder of living entity ¾ is born of inertia. The mode of ignorance binds living entity by carelessness, laziness, and excessive sleep. (14.08)

O Arjuna, the mode of goodness attaches one to happiness of learning and knowing the Spirit, the mode of passion attaches to action, and the mode of ignorance attaches to negligence by covering the Self-knowledge. (14.09)

CHARACTERISTICS OF THREE

MODES OF NATURE

Goodness prevails by suppressing passion and ignorance; passion prevails by suppressing goodness and ignorance; and ignorance prevails by suppressing goodness and passion, O Arjuna. (14.10)

When the light of Self-knowledge glitters all the senses in the body, then it should be known that goodness is predominant. (14.11)

O Arjuna, when passion is predominant; greed, activity, undertaking of selfish works, restlessness, and excitement arise. (14.12)

O Arjuna, when inertia is predominant; ignorance, inactivity, carelessness, and delusion arise. (14.13)

THREE MODES ARE ALSO THE VEHICLES OF TRANSMIGRATION FOR THE INDIVIDUAL SOUL

One who dies during the dominance of goodness goes to heaven ¾ the pure world of knowers of the Supreme. (14.14)

When one dies during the dominance of passion, one is reborn as attached to action (or the utilitarian type); and dying in ignorance, one is reborn as lower creatures. (14.15)

The fruit of good action is said to be beneficial and pure, the fruit of passionate action is pain, and the fruit of ignorant action is laziness. (14.16)

Self-knowledge arises from mode of goodness; greed arises from mode of passion; and negligence, delusion, and slowness of mind arise from the mode of ignorance. (14.17)

They who are established in goodness go to heaven; passionate persons are reborn in the mortal world; and the insipid ones, abiding in the mode of ignorance, go to lower planets of hell, or take birth as lower creatures depending on the degree of their ignorance. (14.18)

ATTAIN NIRVANA AFTER TRANSCENDING THREE MODES OF MATERIAL NATURE

When visionaries perceive no doer other than the powers of the Supreme Being ¾ the modes of material Nature; and know That which is above and beyond these modes; then they attain Nirvana or salvation. (See also 3.27, 5.09, and 13.29) (14.19)

When one rises above the three modes of material Nature that originate in the body, one attains immortality or salvation, and is freed from the pains of birth, old age, and death. (14.20)

THE PROCESS OF RISING ABOVE

THE THREE MODES

Arjuna said: What are the marks of those who have transcended the three modes of material Nature, and what is their conduct? How does one transcend these three modes of material Nature, O Lord Krishna? (14.21)

Lord Krishna said: One who neither hates the presence of enlightenment, activity, and delusion; nor desires for them when they are absent; who remains like a witness without being affected by the modes of material Nature; and stays firmly attached to the Lord without wavering ¾ thinking that the modes of material Nature only are operating. (14.22-23)

The one who depends on the Lord and is indifferent to pain and pleasure; to whom a clod, a stone, and gold are alike; to whom the dear and the unfriendly are alike; who is of firm mind, who is calm in censure and in praise, and the one who is indifferent to honor and disgrace, who is impartial to friend and foe, and who has renounced the sense of doership ¾ is said to have transcended the modes of material Nature. (14.24-25)

BONDS OF THREE MODES CAN BE

CUT BY DEVOTIONAL LOVE

The one who offers service to Me with love and unswerving devotion transcends three modes of material Nature, and becomes fit for Nirvana, or salvation. (See also 7.14 and 15.19) (14.26)

Because, I am the basis (or source) of the immortal Spirit, of everlasting cosmic order (Dharma), and of the absolute bliss. (14.27)

CHAPTER 15

THE SUPREME BEING

CREATION IS LIKE A TREE CREATED BY THE POWERS OF MAYA

Lord Krishna said: The universe (or human body) may be compared to an eternal tree that has its origin (or root) in the Supreme Being and its branches below in the cosmos. The Vedic hymns are the leaves of this tree. One who understands this tree is a knower of the Vedas. (15.01)

The branches of this eternal tree are spread all over the cosmos. The tree is nourished by the energy of material Nature; sense pleasures are its sprouts; and its roots of ego and desires stretch below in the human world causing Karmic bondage. (15.02)

HOW TO CUT THE TREE OF ATTACHMENT AND ATTAIN SALVATION BY TAKING REFUGE IN GOD

The beginning, the end, or the real form of this tree is not perceptible on the earth. Having cut the firm roots ¾ the desires ¾ of this tree by the mighty ax of Self-knowledge and detachment, one should seek that Supreme Abode reaching where one does not come back to the mortal world again. One should be always thinking: “In that very primal person I take refuge from which this primal manifestation comes forth.” (15.03-04)

Those who are free from pride and delusion, who have conquered the evil of attachment, who are constantly dwelling in the Supreme Being with all lust completely stilled, who are free from dualities of pleasure and pain; such wise ones reach My Supreme Abode. (15.05)

The sun does not illumine My Supreme Abode, nor the moon, nor the fire. Having reached there people attain permanent liberation (Mukti), and do not come back to this temporal world. (15.06)

THE EMBODIED SOUL IS THE ENJOYER

The individual soul (Jiva, Jivatma) in the body of living beings is the integral part of the universal Spirit, or consciousness. The individual soul associates with the six sensory faculties ¾ including the mind ¾ of perception and activates them. (15.07)

Just as the air takes aroma away from the flower; similarly, the individual soul takes the six sensory faculties from the physical body it casts off during death to the new physical body it acquires in reincarnation. (See also 2.13) (15.08)

The living entity enjoys sense pleasures using six sensory faculties of hearing, touch, sight, taste, smell, and mind. The ignorant cannot perceive living entity departing from the body, or staying in the body and enjoying sense pleasures by associating with the material body. But those who have the eye of Self-knowledge can see it. (15.09-10)

The yogis, striving for perfection, behold the living entity abiding in their inner psyche as consciousness; but the ignorant whose inner psyche is not pure, cannot perceive Him even though striving. (15.11)

SPIRIT IS THE ESSENCE OF EVERYTHING

The light energy that coming from the sun illumines the whole world; and that in the moon, and in the fire; know that light to be Mine. (See also 13.17 and 15.06) (15.12).

Entering the earth, I support all beings with My energy; becoming the sap-giving moon, I nourish all the plants. (15.13)

Becoming the digestive fire, I remain in the body of all living beings; uniting with vital breaths or bioimpulses, I digest all types of food; and (15.14)

I am seated in the inner psyche of all beings. The memory, Self-knowledge, and the removal of doubts and wrong notions about God come from Me. I am verily that which is to be known by the study of all the Vedas. I am, indeed, the author as well as the student of the Vedas. (See also 6.39) (15.15)

WHAT ARE THE SUPREME SPIRIT, SPIRIT

AND THE INDIVIDUAL SOUL?

There are two entities in the cosmos: The changeable Temporal Beings, and the unchangeable Eternal Being (Spirit). All created beings are subject to change, but the Spirit does not change. (15.16)

The Supreme Being is beyond both ¾ the Temporal Beings and the Eternal Being. He is also called the Absolute Reality that sustains both the Temporal and the Eternal by pervading everything. (15.17)

Because the Supreme Being is beyond both Temporal and Eternal; therefore, He is known in this world and in the scriptures as the Supreme Being (Absolute Reality, Truth, Supersoul) (15.18)

The wise one who truly understands the Supreme Being, knows everything and worships Him wholeheartedly. (See also 7.14, 14.26, and 18.66) (15.19)

Thus this most secret transcendental science of the Absolute has been explained by Me. Having understood this, one becomes enlightened, and one’s all duties are accomplished, O Arjuna. (15.20)

CHAPTER 16

DIVINE AND THE DEMONIC QUALITIES

A LIST OF MAJOR DIVINE QUALITIES THAT SHOULD BE CULTIVATED FOR SALVATION

Lord Krishna said: Fearlessness, purity of inner psyche, perseverance in the yoga of Self-knowledge, charity, sense restraint, sacrifice, study of the scriptures, austerity, honesty; nonviolence, truthfulness, absence of anger, renunciation, equanimity, abstaining from malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence of fickleness, splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of pride ¾ these are some of the qualities of those endowed with divine virtues, O Arjuna. (16.01-03)

A LIST OF DEMONIC QUALITIES THAT SHOULD BE GIVEN UP BEFORE SPIRITUAL JOURNEY CAN BEGIN

O Arjuna, the marks of those who are born with demonic qualities are: Hypocrisy, arrogance, pride, anger, harshness, and ignorance. (16.04)

Divine qualities lead to salvation, the demonic qualities are said to be for bondage. Do not grieve, O Arjuna, you are born with divine qualities. (16.05)

THERE ARE ONLY TWO TYPES OF HUMAN BEINGS ¾ THE WISE AND THE IGNORANT

There are only two types (or castes) of human beings in this world: The divine, or the wise; and the demonic, or the ignorant. The divine has been described at length, now hear from Me about the demonic, O Arjuna. (16.06)

Persons of demonic nature do not know what to do and what not to do. They neither have purity nor good conduct nor truthfulness. (16.07)

They say: The world is unreal, without a substratum, without a God, and without an order. Sexual union of man and woman alone and nothing else causes the world. (16.08)

Adhering to this wrong atheist view, these degraded souls — with small intellect and cruel deeds ¾ are born as enemies for the destruction of the world. (16.09)

Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion; they act with impure motives. (16.10)

Obsessed with endless anxiety lasting until death, considering sense gratification their highest aim, convinced that sense pleasure is everything; (16.11)

Bound by hundreds of ties of desire and enslaved by lust and anger; they strive to obtain wealth by unlawful means for the fulfillment of sensual pleasures. They think: (16.12)

This has been gained by me today, I shall fulfill this desire, I have this much wealth, and will have more wealth in the future; (16.13)

That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I am successful, powerful, and happy; (16.14)

I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance; (16.15)

Bewildered by many fancies; entangled in the net of delusion; addicted to the enjoyment of sensual pleasures; they fall into a foul hell. (16.16)

Self-conceited, stubborn, filled with pride and intoxication of wealth; they perform service only in name, for show, and not according to scriptural injunction. (16.17)

These malicious people cling to egoism, power, arrogance, lust, and anger; and hate Me who dwells in their own bodies and those of others. (16.18)

SUFFERING IS THE DESTINY OF

THE IGNORANT

I hurl these haters, cruel, sinful, and mean people into the cycles of rebirth in the womb of demons again and again. (16.19)

O Arjuna, entering the wombs of demons birth after birth, the deluded ones sink to the lowest hell without ever attaining Me (until their minds change for the better by the causeless mercy of the Lord). (16.20)

LUST, ANGER, AND GREED ARE THE

THREE GATES TO HELL

Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of the individual. Therefore, one must learn to give up these three. (16.21)

One who is liberated from these three gates of hell, O Arjuna, does what is best for him or her, and consequently attains the Supreme Abode. (16.22)

ONE MUST FOLLOW THE

SCRIPTURAL INJUNCTIONS

One, who acts under the influence of his or her desires, disobeying scriptural injunctions, neither attains perfection nor happiness, nor the Supreme Abode. (16.23)

Therefore, let the scripture be your authority in determining what should be done and what should not be done. You should perform your duty following the scriptural injunction. (16.24)

CHAPTER 17

THREEFOLD FAITH

Arjuna said: What is the mode of devotion of those who perform spiritual practices with faith but without following the scriptural injunctions, O Krishna? Is it in the mode of goodness, passion, or ignorance? (17.01)

THREE TYPES OF FAITH

Lord Krishna said: The natural faith of embodied beings is of three kinds: Goodness, passion, and ignorance. Now hear about these from Me. (17.02)

O Arjuna, the faith of each is in accordance with one’s own natural disposition that is governed by Karmic impressions. A person is known by the faith. One can become whatever one wants to be, if one constantly contemplates on the object of desire with faith. (17.03)

Persons in the mode of goodness worship celestial controllers; those in the mode of passion worship supernatural rulers and demons; and those in the mode of ignorance worship ghosts and spirits. (17.04)

They who practice severe austerities without following the prescription of the scriptures; who are full of hypocrisy and egotism; who are impelled by the force of desire and attachment; who senselessly torture the elements in their body and also Me who dwells within the body, know these ignorant persons to be of demonic nature. (17.05-06)

THREE TYPES OF FOOD

The food preferred by all of us is also of three types. So are the sacrifice, austerity, and charity. Now hear the distinction between them. (17.07)

The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth, substantial, and nutritious. Persons in the mode of goodness like such foods. (17.08)

Foods that are very bitter, sour, salty, hot, pungent, dry, and burning; and cause pain, grief, and disease; are liked by persons in the mode of passion. (17.09)

The foods liked by people in the mode of ignorance are stale, tasteless, putrid, rotten, refuses, and impure (such as meat and alcohol). (17.10)

THREE TYPES OF SACRIFICES

Selfless service enjoined by the scriptures, and performed without the desire for the fruit, with a firm belief and conviction that it is a duty, is in the mode of goodness. (17.11)

Selfless service that is performed only for show, and aiming for fruit, know that to be in the mode of passion, O Arjuna. (17.12)

Selfless service that is performed without following the scripture, in which no food is distributed, which is devoid of mantra, faith, and gift, is said to be in the mode of ignorance. (17.13)

AUSTERITY OF THOUGHT,

WORD, AND DEED

The worship of celestial controllers, the priest, guru, and the wise; purity, honesty, celibacy, and nonviolence; these are said to be the austerity of deed. (17.14)

Speech that is non-offensive, truthful, pleasant, beneficial, and is used for the regular study of scriptures is called the austerity of word. (17.15)

The serenity of mind, gentleness, equanimity, self-control, and the purity of thought ¾ these are called the austerity of thought. (17.16)

THREE TYPES OF AUSTERITY

The above mentioned threefold austerity (of thought, word, and deed) practiced by yogis with supreme faith, without a desire for the fruit, is said to be in the mode of goodness. (17.17)

Austerity that is performed for gaining respect, honor, reverence, and for the sake of show that yields an uncertain and temporary result is said to be in the mode of passion. (17.18)

Austerity performed with foolish stubbornness, or with self-torture, or for harming others, is declared to be in the node of ignorance. (17.19)

THREE TYPES OF CHARITY

Charity that is given as a matter of duty, to a deserving candidate who does nothing in return, at the right place and time, is considered to be charity in the mode of goodness. (17.20)

Charity that is given unwillingly, or to get something in return, or looking for some fruit, is said to be in the mode of passion. (17.21)

Charity that is given at a wrong place and time, and to unworthy persons; or without paying respect to the receiver or with ridicule, is said to be in the mode of ignorance. (17.22)

THREEFOLD NAME OF GOD

The Spirit is all pervading. The persons with divine qualities, the Vedas, and the selfless service were created by and from the Spirit. (17.23)

Therefore, acts of sacrifice, charity, and austerity prescribed in the scriptures are always commenced by uttering any one of the many names of God such as OM, Amen, or Allah by the knowers of the Supreme. (17.24)

The seekers of salvation perform various types of sacrifice, charity, and austerity by uttering “He is all” without seeking a reward. (17.25)

The word “Truth” is used in the sense of Reality and goodness. The word Truth is also used for an auspicious act, O Arjuna. (17.26)

Faith in sacrifice, charity, and austerity is also called Truth. The selfless service for the sake of the Supreme is verily termed as Truth. (17.27)

Whatever is done without faith ¾ whether it is sacrifice, charity, austerity, or any other act ¾ is useless. It has no value here or hereafter, O Arjuna. (17.28)

CHAPTER 18

SALVATION THROUGH RENUNCIATION

Arjuna said: I wish to know the nature of renunciation and sacrifice, and the difference between the two, O Lord Krishna. (18.01)

DEFINITION OF RENUNCIATION

AND SACRIFICE

Lord Krishna said: The sages define renunciation as abstaining from all work for personal profit. The wise define sacrifice as the sacrifice of, and the freedom from, the selfish attachment to the fruits of all work. (See also 5.01, 5.05, and 6.01) (18.02)

Some philosophers say that all work is full of faults and should be given up, while others say that acts of sacrifice, charity, and austerity should not be abandoned. (18.03)

O Arjuna, listen to My conclusion about sacrifice. Sacrifice is said to be of three types. (18.04)

Acts of service, charity, and austerity should not be abandoned, but should be performed, because service, charity, and austerity are the purifiers of the wise. (18.05)

Even these obligatory works should be performed without attachment to the fruits. This is My definite supreme advice, O Arjuna. (18.06)

THREE TYPES OF SACRIFICE

Giving up one’s duty is not proper. The abandonment of obligatory work is due to delusion, and is declared to be in the mode of ignorance. (18.07)

One who abandons duty merely because it is difficult, or because of fear of bodily trouble, does not get the benefits of sacrifice by performing such a sacrifice in the mode of passion. (18.08)

Obligatory work performed as duty, renouncing selfish attachment to the fruit, is alone regarded to be sacrifice in the mode of goodness, O Arjuna. (18.09)

The one who neither hates a disagreeable work, nor is attached to an agreeable work, is considered a renunciant (Tyagi), imbued with the mode of goodness, intelligent, and free from all doubts about the Supreme Being. (18.10)

Human beings cannot completely abstain from work. Therefore, the one who completely renounces the selfish attachment to the fruits of all works is considered a renunciant. (18.11)

The threefold fruit of works — desirable, undesirable, and mixed ¾ accrues after death to the one who is not a renunciant (Tyagi), but never to a Tyagi. (18.12)

FIVE CAUSES OF ANY ACTION

Learn from Me, O Arjuna, the five causes, as described in the Sankhya doctrine, for the accomplishment of all actions. They are: The physical body, the seat of Karma; the modes of material Nature, the doer; the eleven organs of perception and action, the instruments; various bioimpulses; and the fifth is the presiding deities of the eleven organs. (18.13-14)

Whatever action, whether right or wrong, one performs by thought, word, and deed; these are its five causes. (18.15)

Therefore, the ignorant one who considers one’s body or the soul as the sole agent due to imperfect knowledge does not understand. (18.16)

The one who is free from the notion of doership, and whose intellect is not polluted by the desire to reap the fruit; even after slaying these people, he or she neither slays nor is bound by the act of killing. (18.17)

The subject, the object, and the knowledge of the object are the threefold driving force to an action. The eleven organs; the act, and the agent or the modes of material Nature are the three components of action. (18.18)

THREE TYPES OF KNOWLEDGE

Self-knowledge, action), and agent are said to be of three types according to Sankhya doctrine. Hear duly about these also. (18.19)

The knowledge by which one sees a single immutable Reality in all beings as undivided in the divided; such knowledge is in the mode of goodness. (See also 11.13, and 13.16) (18.20)

The knowledge by which one sees different realities of various types among all beings as separate from one another; consider that knowledge to be in the mode of passion. (18.21)

The irrational, baseless, and worthless knowledge by which one clings to one single effect (such as the body) as if it is everything; such knowledge is declared to be in the mode of darkness of ignorance (18.22)

THREE TYPES OF ACTION

The obligatory duty performed without likes and dislikes, and without selfish motives and attachment to enjoy the fruit, is said to be in the mode of goodness. (18.23)

Action performed with ego, with selfish motives, and with too much effort; is declared to be in the mode of passion. (18.24)

Action that is undertaken because of delusion; disregarding consequences, loss, injury to others, as well as one’s own ability is said to be in the mode of ignorance. (18.25)

THREE TYPES OF AGENT

The agent who is free from attachment, is non-egotistic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called good. (18.26)

The agent who is impassioned, attached to the fruits of their work, greedy, violent, impure, and is affected by joy and sorrow is called passionate. (18.27)

The undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating agent is called ignorant. (18.28)

THREE TYPES OF INTELLECT

Now hear the threefold division of intellect and resolve, based on modes of material Nature, as explained by Me fully and separately, O Arjuna. (18.29)

O Arjuna, the intellect by which one understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation, that intellect is in the mode of goodness. (18.30)

The intellect by which one cannot distinguish between righteousness (Dharma) and unrighteousness (Adharma), and right and wrong action; that intellect is in the mode of passion, O Arjuna. (18.31)

The intellect ¾ when covered by ignorance ¾ accepts unrighteousness (Adharma) as righteousness (Dharma), and thinks everything to be that which it is not, is in the mode of ignorance, O Arjuna. (18.32)

THREE TYPES OF RESOLVE, AND THE FOUR GOALS OF HUMAN LIFE

The resolve by which one manipulates the functions of the mind, Prana (bioimpulses), and senses for God-realization only; that resolve is in the mode of goodness, O Arjuna. (18.33)

The resolve by which a person, craving for the fruits of work, clings to duty, accumulating wealth, and enjoyment with great attachment; that resolve, O Arjuna, is in the mode of passion. (18.34)

The resolve by which a dull person does not give up sleep, fear, grief, despair, and carelessness; that resolve is in the mode of ignorance, O Arjuna. (18.35)

THREE TYPES OF PLEASURE

And now hear from Me, O Arjuna, about the threefold pleasure. The pleasure one enjoys from spiritual practice results in cessation of all sorrows. (18.36)

The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the grace of Self-knowledge, and is in the mode of goodness. (18.37)

Sensual pleasures appear as nectar in the beginning, but become poison in the end; such pleasures are in the mode of passion. (See also 5.22) (18.38)

Pleasure that confuses a person in the beginning and in the end; which comes from sleep, laziness, and carelessness; such pleasure is said to be in the mode of ignorance. (18.39)

There is no being, either on the earth or among the celestial controllers in the heaven, who can remain free from these three modes of material Nature. (18.40)

DIVISION OF LABOR IS BASED

ON ONE’S ABILITY

The division of human labor is also based on the qualities inherent in peoples’ nature or their make up. (See also 4.13) (18.41)

Those who have serenity, self control, austerity, purity, patience, honesty, transcendental knowledge, transcendental experience, and belief in God are labeled as intellectuals (Braahmans). (18.42)

Those having the qualities of heroism, vigor, firmness, dexterity, not fleeing from battle, charity, and administrative skills are called leaders or protectors (Kshatriyas). (18.43)

Those who are good in cultivation, cattle rearing, business, trade, finance, and industry are known as business men (Vaishyas). Those who are very good in service and labor type work only are classed as workers (Shudras). (18.44)

ATTAINMENT OF SALVATION THROUGH DUTY, DISCIPLINE, AND DEVOTION

One can attain the highest perfection by devotion to one’s natural work. Listen to Me how one attains perfection while engaged in one’s natural work. (18.45)

One attains perfection by worshipping the Supreme Being ¾ from whom all beings originate, and by whom all this universe is pervaded ¾ through performance of one’s natural duty for Him. (See also 9.27, 12.10) (18.46)

One’s inferior natural work is better than superior unnatural work even though well performed. One who does the work ordained by one’s inherent nature, without any selfish motive, incurs no sin (or Karmic reaction). (See also 3.35) (18.47)

One’s natural work, even though defective, should not be abandoned; because all undertakings are enveloped by defects as fire is covered by smoke, O Arjuna. (18.48)

The person whose mind is always free from selfish attachment, who has subdued the mind and senses, and who is free from desires attains the supreme perfection of freedom from the bondage of Karma by renouncing selfish attachment to the fruits of work. (18.49)

Learn from Me briefly, O Arjuna, how one who has attained such perfection, or the freedom from the bondage of Karma, attains Supreme Being, the goal of transcendental knowledge. (18.50)

Endowed with purified intellect, subduing the mind with firm resolve, turning away from sound and other objects of the senses, giving up likes and dislikes; living in solitude, eating lightly, controlling the mind, speech, and organs of action, ever absorbed in yoga of meditation, taking refuge in detachment; and after relinquishing egotism, violence, pride, lust, anger, and proprietorship; one becomes peaceful, free from the notion of “I, me, and my”, and fit for attaining oneness with the Supreme Being. (18.51-53)

Absorbed in the Supreme Being, the serene one neither grieves nor desires; becoming impartial to all beings, one obtains the highest devotional love for God. (18.54)

By devotion one truly understands what and who I am in essence. Having known Me in essence, one immediately merges with Me. (See also 5.19) (18.55)

A Karma-yogi devotee attains the eternal immutable abode by My grace ¾ even while doing all duties ¾ just by taking refuge in Me (by surrendering all action to Me with loving devotion). (18.56)

Sincerely offer all actions to Me, set Me as your supreme goal, and completely depend on Me. Always fix your mind on Me, and resort to Karma-yoga. (18.57)

You shall overcome all difficulties by My grace when your mind becomes fixed on Me. But, if you do not listen to Me due to ego, you shall perish. (18.58)

THE KARMIC BONDAGE

If due to ego you think: I shall not fight; this resolve of yours is vain. Because your own nature will compel you to fight. (18.59)

O Arjuna, you are controlled by your own nature-born Karmic impressions. Therefore, you shall do ¾ even against your will ¾ what you do not wish to do out of delusion. (18.60)

WE BECOME THE PUPPETS OF

OUR OWN FREEWILL

The Supreme Lord — as the controller abiding in the inner psyche of all beings — causes them to work out their Karma like a puppet (of Karma created by the free will) mounted on a machine. (18.61)

Seek refuge in the Supreme Lord alone with loving devotion, O Arjuna. By His grace you shall attain supreme peace and the Eternal Abode. (18.62)

Thus the knowledge that is more secret than the secret has been explained to you by Me. After fully reflecting on this, do as you wish. (18.63)

PATH OF SURRENDER IS THE

ULTIMATE PATH TO GOD

Hear once again My most secret, supreme word. You are very dear to Me, therefore, I shall tell this for your benefit. (18.64)

Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you shall certainly reach Me. I promise you because you are My very dear friend. (18.65)

Set aside all meritorious deeds and religious rituals, and just surrender completely to My will with firm faith and loving devotion. I shall liberate you from all sins, the bonds of Karma. Do not grieve. (18.66)

This knowledge should never be spoken by you to one who is devoid of austerity, who is without devotion, who does not desire to listen, or who speaks ill of Me. (18.67)

THE HIGHEST SERVICE TO GOD,

AND THE BEST CHARITY

The one who shall propagate this supreme secret philosophy ¾ the transcendental knowledge of the Gita ¾ amongst My devotees, shall be performing the highest devotional service to Me, and shall certainly come to Me. No other person shall do a more pleasing service to Me, and no one on the earth shall be more dear to Me. (18.68-69)

GRACE OF THE GITA

I promise the study of this sacred dialogue of ours will be equivalent to worshipping Me with knowledge-sacrifice. (18.70)

Whoever hears this sacred dialogue with faith and without cavil becomes free from sin, and attains heaven ¾ the higher worlds of those whose actions are pure and virtuous. (18.71)

O Arjuna, did you listen to this with single-minded attention? Has your delusion born of ignorance been completely destroyed? (18.72)

Arjuna said: By Your grace my delusion is destroyed, I have gained Self-knowledge, my confusion with regard to body and Spirit is dispelled and I shall obey Your command. (18.73)

Sanjaya said: Thus I heard this wonderful dialogue between Lord Krishna and Arjuna, causing my hair to stand on end. (18.74)

By the grace of sage Vyasa, I heard this most secret and supreme yoga directly from Krishna, the Lord of yoga, Himself speaking to Arjuna before my very eyes of clairvoyance granted by sage Vyasa. (18.75)

O King, by repeated remembrance of this marvelous and sacred dialogue between Lord Krishna and Arjuna, I am thrilled at every moment; and (18.76)

Recollecting again and again, O King, that marvelous form of Krishna I am greatly amazed and I rejoice over and over again. (18.77)

BOTH TRANSCENDENTAL KNOWLEDGE AND ACTION ARE NEEDED FOR A BALANCED LIVING

Wherever there will be both Krishna, the Lord of yoga, or Dharma in the form of the scriptures, and Arjuna with the weapons of duty and protection; there will be everlasting prosperity, victory, happiness, and morality. This is my conviction. (18.78)