;that he went out into the mountain

Transcription

1 F e b r u a r y 2 0, 949 Luke 6 : 2-6 February 2 2, 942 [ Luke 6:2-26 F '- that he went out nto the mountan to pray; and he contnued all nght n prayer tob God. 3. And when t was day, he called; hs dscples; and he chose rom them, twelve, whom also he named apostles: 4. And Smon, whom he also named; Peter, and Andrew hs brother, and ames' and ohn, and Phlp and Bartholomew, 5. And Matthew and Thomas, and ames the son o Aphaeus, and Smon who was called the Zealot, 6. And udas the son o ames, and udas scarot, who became a trator... ' T«assemblng "the acubtes what * orm o preparaton s most useul? Prayer. n tmes o conuson and uncertanty (nght) prayer calms and steades the thoughts and gves the wder perspectve o sprtual vson. Does the exercse o choce requre sprtual vson? Choosng arght requres vson; otherwse our decsons are subect to error and resultng conuson. How can we be sure o choosng arght? When prayer and medtaton have calmed our rnnd sucently or us to,ee all the actors nvolved n a prob- ] lem and to vew them dspassonately ("when t was day"), we can be sure o choosng arght. wbwvt tthwa^b^^'calea^htsv O what s ths statement mental clarcaton that,t.,_,-, ^ y ^ a a n e s to man. t s as day ols vt5'." And t came to pass m m 'these' davs ' -- "*»;?«,, T,. _ towm u n m ht 5 s en sxtstlttovm ;that he went out nto the mountan «.«r *»,. S -. P-. S- - ^,?-- \,»?*; / L!k ^ t n r A / - h n r t c m cr tand he contnued all nght n prayer to;sr_ God, & «n«;,gv kh4t. m: «P«^r aoy.. ^e r^ betote cboosmg. & " 3. And when t was day, he called h«hs dscples. ^dscples; and he chose rom them twelve How do prayer and medtaton aect, s ^hom also he-named apostles: - the aculty 0 power n man? ~ b! 4 Smon, whom he also named Peter, he,- ' At* ;n arlc u,. (^AH, 3 and Andrew hs brother, and ames and L ^ t l y ncrease ths aculty. ohn, and Phlp and Bartholomew, Ater a mght o prayer on the moun- 5. And Matthew and Thomas, and tan esus was so conscous o power *ames the son o Alphams, and Smon who that t "came orth rom hm, and was called the Zealot p e a l e d them all." *- 6. And udas the son o ames, and w h does g mountan n ths case % udas scarot, who became a trator; And he came down wth them, and represent? stood on a level place, and a great mult-;. t represents exaltaton o mnd and? tude o hs dscples, and a great number soul. Exaltaton comes through prayer. o the people rom all udaea and erusalem, ^ unnterrupted communon w t h " ;,and the sea coast o Tyre and Sdon, who G o d d e x a m n a t o n 0 o n e ' s dms came to hear hm, and to be healed o ther,. t,,.,. c.,,- _ and dseasesp u r p o s e s m the lght ot the dvne 8. And they that were troubled wth wll, unclean sprts were healed. What ollows upon a perod o ex- * :.. 9. And all the multtude sought to touch altaton? Came 0tth r m h m a n d ^healed " V? them A ^ T ' A return to. the practcal round o r all., r c 20. And he lted up hs eyes on hs ds- e v e r Y da Y- Ater a season o prayer ;rples, and sad, Blessed are ye poor: or and the choosng o Hs dscples, esus yours s the kngdom o God. came down rom the mountan "and \ 2. Blessed are ye that hunger now: or stood on a level place." ; pre shall be lled Blessed are ye that weep Q± ha( vdue / A h exaltaton7 mow: or ye shall laugh. _',.,,,,..,\\ lt m a k e s > 22. Blessed are-ye, when men shall hate possble the applcaton o: you, and when they shall separate you rom. Truth n a practcal way to all one's;? \ther company, and reproach you* and cast.*le and aars. "A great multtude o. lout your name as evl, or the Son o man's\u\ s dscples" (all the awakened acul- \ «}»; :^ *u * {tes o the sprtually quckened man) > } 23. Re oce n that day, and leap or oy:,.., ~, c.,' or behold, your reward s great n heaven; together wth a great number o the or n the same manner dd ther athers people rom all udasa and erusalem, unto the prophets. and the sea coast o Ty^e and Sdon" 24. But woe unto you that are rch! or ; (thoughts o peace and o prase, as y % h s a V w! e V e 7 0 U r C n 0 a t,,, 'well as the realm o sensaton) "came, 25. woe unto you, ye that are ull now!.,.. ^ L L C U - - -hunger. - ' Woe -- unto you, ye that to hear hm, and to be healed ot ther t or ye shall laugh now! or ye shall mourn and weep. dseases." 26. Woe unto you, when all men shall What s the essence o the teachng v Speak well o you! or n the same manner,pa e s u s a v e t0 Hs dscples and they cud ther athers to the alse prophets. \mul!tudes%n ths occason? A He taught them the law o compen- saton and by smple statements con- How are the acultes quckened and trasted man's outer ortunes wth hs. brought nto uller expresson? nner blessngs. N o condton o - m a n Through the AM anyone may dent- s so deplorable as to be vod q_all vmsel wth ath, strength, wsdom, blessng, provded he holds ast to t h e? Tove, zeal, and the other acultes that constructve state o mnd. \ characterze the well-rounded character, 7 /; true that all thngs, by a knd <?/ andby recognzng and usng, them con-,, ate, come n rotaton and that man\ lssly may aggress them»ltoxe bsly^xannot avod the round o good andh What part hds prayer hmoueclhtglsevl or evl and good? Lesson nterpretaton P the acultes n preparaton or developt s true only n appearance. Those ng them conscously? who now enoy materal blessngs may Prayer s necessary to man when he avod the evl here prophesed by keepwshes to collect hs thoughts, analyze ng n mnd the true cause, n thought,]! hs motves, and drect both conscously, eelng, and understandng. t s only;? nstead o allowng them to drt am- when they center ther thought n ma-! essly and be_ spent to no purpose. -leralty that they brng "wee" upon*' ;*4w>mcA>lv*>«,? -

2 v» October 27, 940 ^Eato 6; 2, 25 ^ ^ Blessed <we ye tha hanger now? or ye shall be lled. Blessed are ye that weep now: or ye shall laugh. 25. Woe unto you, ye that are ull now! shall hunger. Woe unto yon, ye that t. now! or ye shall mourn and weep..'arethe^hlmgry Btessed/.; ; aclt spurs man to seek supply, and "he that seeketh ndeth.*' He who dscovers the dvne law o abundance s blessed, whatever the road by whch he approaches t. Does the same prncple apply to weepng and laughter? t does. Gre causes one to seek comort rom the God o all comort, and snce all supply s n God the grestrcken make contact wth oy and gladness and need sorrow no more. Why s woe pronounced upon those who know no lack and on those who are careree and happy? A state o materal well-beng and absence o responsblty tend to make man conscous o externals only, so that he easly loses touch wth the nner realm that s the real source o supply. When ths occurs he soon alls agan nto the conscousness o lack and sort'p 5 -*' ^' :M t

3 '7-S4* \H&& l '&>4&'*v*Br l <& r SUNDAY, /ANUARY9, 927, r " * - _ ^Ae one cheeky oer aho we other; and rom hnv, thom 'ng. Luke 6: '' ' taketh away my cloak wthhold not thy coat also?*', the carred oat laterally?. 27. But T say unto you that hear. Love your enemes.: Yes. These nunctons can be carred out by those good to them that hate you. 28. Bless them that curse you. pray or them that who are n the Chrst conscousness, by those who have pteulh^nse you. the ull realzaton that the law o absolute love can be tv29. ^ demonstrated n temporal thngs. l^.^lothet'nd rom hm that taketh away thy cloak d not: thy coat also, L. 30. Gve to every one that asketh thee; and o hm mat taketh away thy goods ask them not agan. 3. And as ye would that men should do to you, lb ye also to dem lkewse. H>. 32. And ye love dem that love you, what thank pave ye? or even snners love those that love them. p 33. And ye do good to them that do good to you, what thank have ye? or even snners do the same. t. 34. And ye lend to them o whom ye hope to What sprtual rw% hexemptkum to every one tha asketh thee; and o hm that taketh away thy goods ask them not agan"? Ths verse exemples the Golden Rule, whch many busness men are seekng to carry out n the commercal world today. t can be appled n every walk o le, and ts eectveness s beng proved by those who are n sprtual conscousness.... What does understandng o the law o mnd ds- wceve, what thank have ye? even snners lend to snners, cldse as to udgment and condemnaton? lb receve agan as much. - Understandng o the law o mnd Teveals that udgment and condemnaton are states o mnd rom whch e.,35.. But love your enemes, and do them good, and aand, never desparng; and your reward shall be great, ard ye shall be sons o the Most Hgh: or he s knd* lmtng thoughts are sent out. "You who st n udgment upon others are gulty o the same msdeeds" ;bward the unthankul and evl. \ t 36. Be ye mercul, even as your Father s mercul. (Weymouth verson).! 37. And udge not, and ye shall not be udged: and What should be our atttude n gvng? ptondemn not, and ye shall not be condemned: release, and; We should gve n the conscousness o God's nexhaustble resource. "Wth what measure ye mete. ye shall be released: 38. Gve, and t shall be gven unto you; good meas-. tyre, pressed down, shaken together, runnng over, shall they rt shall be measured unto you. Sve nto your bosom. For wth what measure ye mete t" * ml be measured to you agan., -,. &"~ Today's lesson s a part o the Sermon on the Mount ywhat state o conscousness does that sermon represent? # The Sermon on the Mount represents a state o hgh sprtual understandng, expressng the law o the Absolute. Can We love our enemes and do good to them that -hate us? 7: Yes. We can do so when we come nto an understandng o the laws o the Absolute, when we realze the truth that God s love and that all persons are God tn manestaton. How can we bless and pray or them that despteyully use us? We can bless and pray or them that despteully use us by realzng rst that the sprtual man wthn each ndvdual s one wth the Source, wth all-or- 'ghrng Love. Havng attaned such a conscousness we lean pray or and pour out our blessngs upon the Sprt 'p good n every one. r Can the nunctons, "To hm that smteth thee on.

4 November 0,940 Luke 6:27-38 NTERPRETATON WHAT PHASE OP TRUTH FORMS THE SUBECT OF THS LESSON? The truth that aects man's socal relatons. Beore he can lve the vctorous le as a member o socety however man must master the sel and learn Truth as t apples to the ndvdual..what ASPECT OP UNVERSAL LAW, FATHFULLY OBEY- ED, MAKES MAN'S SOCAL RELATONS EASY AND HARMONOUS? The law o love observed as a law; that s,as a matter o prncple wthout excepton and not as a matter o personalty on a bass o personal appeal or preerence. Prncple or dvne law knows no dstncton between persons. THE WORD ENEMY MPLES ONE WHO PEELS HOSTLTY. HOW CAN ANYONE PEEL GENUNE LOVE FOR A PERSON WHEN THS PERSON S HOSTLE TOWARD HM? Hatred and hostlty are states o mnd that. enter nto the natural or personal conscousness. To overcome them a man must rse above the personal to a conscousness where love becomes the unchangng rule or prncple. He can then eel V love or an enemy as easly as or a rend.... WHAT OTHER SOCAL CONDUCT BECOMES POSSBLE N THE CONSCOUSNESS THAT TRANSCENDS HATE? Blessng can repay cursng, prayer can meet abusveness, nonresstance can dsarm aggressveness, generosty put the robber to shame. DOES THE UNVERSAL LAW FX DEFNTE LMTS TO GENEROSTY? Only those lmts mposed by man's command o substance. \

5 (2) WHY S THE GOLDEN RULE SO CALLED? Because t s the most valuable rule ever gven to man. Guded by t,man conquers the sel and enters nto conscousness o the unversal le. WHY DOES THE HABT OP DONG UNTO OTHERS AS OTHERS DO UNTO HM LEAD MAN TO A SPRTUAL STALEMATE RATHER THAN TO A GREATER MEASURE OP PROGRESS? Because recprocal acton s based on somethng external to hm nstead o sprngng rom the need o hs nner sel to nd expresson. No rea! addton to man's character s made rom the outsde, snce character s nnate. WHY ARE WE ADMONSHED NEVER TO DESPAR WHEN DONG GOOD TO OUR ENEMES AND WHEN LENDNG? We are not to despar o recevng a ar and ust return. The dvne law preserves an equtable balance, and a loan that s not repad n money s repad n somethng better. The only loser s the borrower who does not pay hs debt or the lender who does not trust the law. S RECPROCATON N ORDER?. - Recprocal acton rom others n response to one's constructve behavor towards them s n order. He who s mercul receves mercy. He who rerans rom udgng others s not udged by them. He who gves bountully receves bountully n return. Each one determnes the sze o the measure by whch the good that he gves out s measured back to hm.

6 mrwrn-"^^'"" - e ' ^ L ^ --, sents a hgh-sprtual undetstsnd,$nc> o mnd dse_lose as toud-gment. M ^ ^ V S s e ^ P r ^ ^ e 6 : 2 T - 4 l. expressng the law o the absolutemrd condummton? ~" '-" gg-^*!^.^^ a certan restorng work s doner An understandng "o- the * law ;; o c*2lr But say unto you that hear, Love n the ndvdual hs mnd must be mnd reveals that udgment and con ^ u r enemes, do good to them that h a t e ^ u ^ Truth, lt ths lesson we nd demnaton are states o mnd rom \ Bless them that curse you, p r a y p e ' h g h e r sel mpressng upon the whch lmtng thoughts are sent out '"~\ r them that despteully use you.' conscousness the law o love, whch Metaphyscans know that "thoughts -g,2d. To hm that smteth thee on the ncludes nonresstance and one's lv-are thngs." Our thought o condem-' ^ ^ e r A e X a l s o t n x o t h, e r ;, md*? &l UP to the deals t h a t one wpuldenaton calls nto acton cbndemnatbn t c ^ t h y w l u b o ^ ^ ^ ^ ^ ^ ^ h o l d or other persons.. -hoth or ourselves and or the one e-30. Gve to every one that asketh theer Should one state the law o the ah- toward whom t s drected. Hence, d o hm that taketh away thy goods solute beore one has demonstrated "condemn not, and ye shall not be con-: psk them not agan. ~ t? demned." '' etsly And as ye would that num should Yes. Every act s preceded by a When we understand metaphyscal P $ S ^ y e ^ h e n S lovewyou;! h o ^ h t. * * * " «*"%* * " * -. t. *** * «* be our mental att twhat thank have ye? or even snners: m Sprt, we should make ths truth tude n gvng? pove those that love them. the oundaton or uture acton, We should gve n the conscousness r. 33, And ye do good to them that Can we love our enemes and "dc o God's nexhaustble resource We S 0 thank ye? 3 d them that hate US? ven7rers do ths ^ ^ ^ * " should measure everythng that we 34.8Andr ye lend3'tothem o whom ye^ e. can we realze the truth that gve out, whether n thought or n cbpe to receve, what thank have ye? eveh God s love, and that all persons are thngs, by the standard *o dvne sdnners lend to snners, to receve agan varous degrees o God n manesta- bounty, or: "Wth what measure ye gas much. ton. n the slence o our own soul, mete t shall be measured to you -_ 35. But love your enemes, and do w e q u c k e n the conscousness o d- agan." tlutyou-reward X l ^ b T a r S ' S d ' y e ' v n e l o v e a n d r e a l z e rt t h r o u g h o u t "And why beholdest thou the mote our beng; then we pour out love that s n thy brother's eye, but con ; ahall be sons o the Most Hgh: or he te knd toward the unthankul and evl, upon the world. sderest not the beam that s n thne U< 36. Be ye mercul, even as your How can we bless, and pray or own eye?" Explan.? a o h e r A! L m? S ' Qr,H a>,at * "them that^spteully use" us? The che purpose o educaton s & * d S S S & A ' X S u.. We should-realze rst that thespr- v o c e d n t h e words, "Know thysel." oot be condemned: release, and ye sha ^ual m a n. ^ t u n u s S _ o n e w l t n t n e Untl man sees clearly, he cannot p e released: '.'." ' 3'^ '. -.- /..:^L --v, make hmsel or hs deas clear to 38. Gve, and t shall be gven untc^ Source;" all-orgvng Hove. l a ths another. The nner vson o what s v >,! ; good measure, pressed down, shakenrealzaton we can pray and pour ou true and abdng must be cleared up ur blessn u on t h e S rt o S your ooson For'wlh S m e a s!? * P P * * * ^ r e man can understand ether hs ure ye mete t shall be measured to you n every one. ' own le purposes or the needs o hs ragan. "To hm that smteth thee on the neghbor , -Wl4 ; 39. And he spake also a parable unto one cheek oer also the other; an ^ T F a n *?! *Ln* n g a? e th<: b l n d? rom hm that taketh away thy cloam l-shal they not both all nto a pt? '.,,,,,...,, n.-.-; s r 40. The dscple s not above hs wthhold not thy coat also Can the ; 'teacher: but every one when he s per-. nunctons n ths verse be carrem ected shall be as hs teacher. ' out lterally? -, h 4.' And why beholdest thou the mote Yes; but only by one who s n the -that s n thy brother's eye, but con-'chrst conscousness, by one who has S m ^r.ev?n0t the ull realzaton that the law o 42. Or how canst thou say to thy absolute love can be demonstrated n brother, Brother, let me cast out the temporal thngs. mote that s n thne eye, when thou thy- < "Gve to every one that asketh thee; sel beholdest not the beam that s n' and 0 hm tat taketh away thy & t r b e n? o h o 7 S C o r w n % ; t a 0 n U d ^ods ask them notagan." Explan} T h l s y rs then shalt thou see clearly to cast out e e» the essence o the 'the mote that s n thy brother's eye. Golden Rule, whch many busness men are seekng to carry out n the Today's lesson s a part o the Ser- * commercal world. t can be appled pan-on the Mount. What state o n every walk o le, and ts eectve t"" ness s beng proved by those who conscousness does the Sermon on the. u s e ^ Mount represent? ~

7 *% <*S#., ".s&»*#.- -;,---;-, "--, *- ^vr^'s^spakngnote o what causes mem. theynot both all nto a pt?, pocrtsy? *''40. The dscple s not above hs teach- t s, because so long as we are sel- o: but every one when he s perected deceved we cannot express what s [shall be as hs teacher.. ^ g n o r c a a w e r^, tme n any real! 4. And why beholdest thou the mote? - '> vv7 "-..-t.. «,4 +K- T«,'k ; hax s n thy brothers eye, but consderest SenS * Y e V*" 3? «* tne Tmtl n-, hot the beam that s n thne own eye? s t e a d o expressng t* as somethng [ l 42. Or how canst thou say to thy broth-, that s wthn us. res, Brother, let me cast out the mote that st What are the good and evl treasa thne eye, when thou thysel beholdest h ures o the heart? (not the beam that s n thne own eye ~, ( w >»,_, r,_ k-* ;«t r e a s u r e o SThou hypocrte, cast out rst the beam out: L ^, F the heart S o thne own eye, and then shalt thou see the bele n one power, God, the 'dearly to cast out the mote that s n thy: good, omnpotent; the evl treasure o brother's eye. the heart s the bele n two opposng 43. For there s no good tree that powers,good and evl. r brngeth orth cormpt mt; nor agan a! - r -----«^ ^corrupt tree that brngeth orth good rut. " t- 44. For each tree s known by ts own rut. For o thorns men do not gather dgs, nor o a bramble bush gather they grapes The good man out o the good treasure o hs heart brngeth orth that whch s good; and the evl man out o the evl treasure brngeth orth that whch s evl: or out o the abundance o the heart ;hs mouth speaketh, S^sWy arte when he s perected*' shall he as hs teacher." s t possble or us to do the works o the Chrst ;and gan the Chrst conscousness as a permanent state? t s possble wth our complete devoton to and concentraton on an understandng o the prncples o the Chrst and wth our athul ollowng u p o ths understandng wth approprate expresson. No one s "perected" wthout ths complete combnng o love and work. s sel-mprovement a more mpor- -' ant part o educaton than the en- lghtenng o others? Why? ' / Sel-mprovement s our rst duty n Rasng the standard o the race. Wth-.out sel-knowledge we do not know Truth, and we cannot possbly teach others anythng o whch we ourselves are gnorant. v We know a tree by ts rut. How [do we know the character o another?'; [person? > We know a person's character rom ths habtual conduct and rom the motves revealed by hm n hs spon-? taneous actons. We know t also rom

8 une 9, 92 Luke 6:39-49 atarle-unto' ; tr«ms^^sl^ gude the blnd? shall they not both all nto a pt? *'-- The dscple s not above hs teacher: but every one when he s perected shall be as hs teacher. < ' And why beholdest thou the mote that s n thy brother's eye, but consderest not the beam that s n thne own eye? <-'"' Or how canst thou say to thy brother, Brother, let re cast out the mote that s n thne eye, when thou thysel be boldest not the beam that s n thne own eye? Thou hypocrte, cast out rst the beam out o thne own eye, and then thou shalt see clearly to cast out the mote that s n thy brother's eye. ' -' For there s* no good tree that brngeth orth corrupt rut; nor agan a corrupt tree that brngeth orth good rut. > ' F o r each tree s known by ts own rut. For o thorns len do not gather gs, nor o a bramble bush gather they grapes. "The good man out o the good treasure o hs heart brngeth orth that whch s good; and the evl man out o the evl treasure brngeth orth that whch s evl: or out o, the abundance o the heart hs mouth speaketh. t. -,^»»d why' call ye me, Lord, Lord, and do not the thngs whch say? Every one that cometh unto me, and heareth my words, and doeth them, wll show you to whom he s lke: ' He s lke a man buldng a house, who dgged and went deep, and lad a oundaton upon the rock: and when a lood arose, the stream brake aganst that house, and could not shake t: because t had been well bulded. '-' But he that heareth, and doeth not, s lke a man that bult a house upon the earth wthout a oundaton; aganst whch the stream brake, and straghtway t ell n; and the run o that house was great. What causes the 6eaB»-'o"be n bur eyes? The personal wll blnds us to the real character and needs o others. How can we remove the beam? By unyng our personal wll wth the Chrst wll wthn. When we obey the wll o the Father wthn then shall we see clearly. What other names may we apply to ths nner wll? The Father wthn, the Am, and the Chrst Mnd. Do we lose our ndvdualty when we gve our personal wll up to the Dvne Wll? No; we ncrease our capacty. We let go the lttle ^"sel and take hold o the bg sel. How shall we do ths? By armng and realzng ths thought, "Not my wll, but thne, be done." SUNDAY,- OCTOBER HEARNG AND DONG. Luke 6: ; 39. And be <pake alto a parable unto them. Can the blnd gude; the blnd? ball they not both all nto a pt? 40. The dscple t not above h» teacher: but everyone when he' t perected shall be as ht teacher. 4. And why beholdest thou the mote that t n thy brother's eye,, ; hut consderest not the beam that t n thne own eye? 42. Or how canst thou say to thy brother. Brother, let me catt out the mote that s n thne eye, when thou thysel beholdest not the beam that s n thne own eye? Thou hypocrte, cast out rst the beam out o thne own eye, and then shalt thou see clearly to cast out; the mote that s n thy brother's eye. 43. For there s no good tree that brngeth orth corrupt rut; nor agan a corrupt tree that brngeth orth good rut. 44. For each tree s known by ts own rut. For o thorns men do not gather gs, nor o a bramble bush gather they grapes. 45. The good man out o the good treasure o hs heart brngeth orth that whch s good; and the evl man out o the evl treasure brngeth orth that whch s evl: or out o the abundance o the heart hs mouth speaketh. 46. And why call ye me. Lord, Lord, and do not the thngs whch say? 47. Every one that cometh unto me, and heareth my words, and doeth mem, wll show you to whom he s lke: 48. He s lke a man buldng a house, who dgged and wenl deep, and lad a oundaton upon the rock: and when a lood arose, the stream brake aganst that house, and could not shake t: because t had been well bulded. 49. But he that heareth, and doeth not, s lke a man that bult a house upon the earth wthout a oundaton; aganst whch the stream brake, and straghtway t ell n; and the nrn.o that house was great. The ocal pont. o ndvdualty s the Wll. The Wll s the center n mnd and body around whch revolve all the actvtes that consttute conscousness. The wll s the creaton o / Am. Wthout wll man would be a ghost, a shadow, a clam o stablty wthout the substance at the center. As wll s the proecton o / Am, t s the most substantal o man's acultes. t s hs very sel, and to gve t up seems lke destroyng the man. And t s seldestructon to gve up the wll to any except ts source, God. Ths s why that branch o hypnotsm whch practces control o the wll, and that phase o sprtualsm whch develops medumshp, are so dangerous. Once gve up your wll to the control o another, and you have lost a certan element o your ndvdualty. When the wll s made to relnqush ts hold upon the bran and nerves, and another wll steps n, there s a transgresson o the creatve law, and trouble always ollows. The / Am s the metaphyscal name o the sprtual sel, as dstngushed rom the mortal sel. One s governed by God, the other by sel. Chrst s the Scrptural name or sprtual Am. esus called t the Father. t s the Father o the personal wll, and a conscous unty between the two must nally be made to preserve the oneness o creaton. That s what s meant by "he that doeth the T»ll o my Father." We must do the very wll o God n our wlls, whch s vrtually surrenderng to God the whole man.

9 [ t s possble to get very close to the kngdom o heaven by dong good works and surrenderng to the Sprt the varous acultes o the mnd, but we can never ully enter nto and abde n heaven, or Dvne Harmony, wthout surrenderng all that makes up the personalty, o whch the ' wll s the center. ; So we see that we have to whttle the wll away by gvng up our personal works done n the name o the Lord. We may be a prophet and worker o mracles, lke Elah, yet not permanently enter the kngdom o heaven. Elah was taken nto heaven n a ery charot drawn by horses o' re, and the symbol s suggestve o hs destructve methods. He healed one woman's son, and klled prests and solders enough to make a small army. He was not allowed to stay n heaven, but appeared on earth agan n the personalty o ohn the Baptst, accordng to esus (Matt :4). t s possble to heal and do good works n the name o the Lord, and clam these works as evdence o the truth o our doctrne, and yet be unrecognzed by the Lord n the nal summng up. Many honest people are n ths day basng ther entry nto the kngdom on ther ablty to heal the sck. Yet esus says that unless they are dong God's wll n all thngs they wll be declared workers o nquty. Rght along wth ths healng power s usually de desre or personal recognton on the part o the healer. He s not workng wholly n the name o de Lord, but or sel also. Ths s selshness, whch s a barrer at the door o Dvne Harmony. Then agan, works o a mystcal "character are perormed n the name o the Chrst, whle the true Chrstan sprt o modesty and love s lackng. No mert s made n sprt by such methods. Some work or the erecton o temporal churches n whch to worshp the Lord. They are lke the man who bult hs house upon the sand; ther oundaton s the shtng substance o human thought, and n the tme o tral they wll be ound wantng. Sprtual character s the rock-oundaton o Beng. Buld yoursel nto God, and you wll nd yoursel n heaven rght here. Let go the lttle sel and take hold o the Bg Sel. "Not my wll, but thne be done."

10 February 9, 936 Luke 6:39-49 NTERPRETATON BEFORE WE CAN DEVELOP OUR FACULTES N CON- FORMTY WTH THE CHRST DEAL, WHAT S NECESSARY? Our understandng must be quckened torecognze sprtual truth when we hear t, and we must have an "honest and good heart" that causes us to work patently and persstently towards the desred end. WHAT S OUR RESPONSBLTY TO LFE? We are responsble or our thoughts,eelngs, and emotons. EXPLAN HOW WE MAKE THESE CHARACTERZE US. As we tran our thoughts, eelngs,and actons (dscples) to express our wll, we stamp them wth our dentty so that they become charactstc o us. S THE HABT OF PCKNG PETTY FAULTS N OTHERS SELF-REVEALNG? Ths habt betrays the serous ault o a consc-, ousness o evl rather than o good n the one * so addcted." The mote n the eye o the one who oends us betrays the beam n our own. HOW CAN WE ENTER NTO CONSCOUSNESS OF THE GOOD? By acknowledgng that only the good s true,and actng accordngly, one loses sght o evl and becomes conscous o the good. "EACH TREE S KNOWN BY TS OWN FRUT." HOW DOES ThS STATEMENT APPLY TO LFE? Good and evl mpulses n the heart make ther presence known n the outer le. The one whc lves a good le surrounds hmsel wth anatmosphere o goodness. The one whose subconscous le s evl mpresses others as evl.

11 (2r DOES SUBCONSCOUS EVTL NFLUENCE MEN N STLL MORE SUBTLE WAYS? Evl thoughts and mpulses lessen man's under- standng o what s true, whereas subconscous goodness enlarges t. TO ABDE N THE CHRST CONSCOUSNESS, DOES ONE HAVE TOA C K N O W L E D G E T?. $ Conscousness sa matter o thought and e e l- ng, butu n l e s s these ssue n acton thec o n - scousness recedes anda t length s wthdrawn altogether andr e p l a c e d by another. The true Chrst conscousness s always worthy o the name; "an opnon sa deed." NAME THES T O R M S THAT ARE POWERLESS TO MOVE THE * LFE POUNDED ON THER O C K OP TRUTH. Storms o ear, hate, stre, cowardce, and other negatve waves o eelng that sweep over us cannot aval to overcome us ww have estab- ^ lshed ourselves n the conscousness o the Chrst. October 27, ] Luke 6: ^43. tor there w no good tree thatbrng- eth orth corrupt rut; nor agan a corrupt tree that brngeth orth good rut For each-tree s known by ts own rut. For o thorns men do not gather nor o a bramble bush gather they grapes. gs, g 45. The good man out o the good treasure o hs heart brngeth orth that whch s good; and the evl man out o the evl * treasure brngeth orth that whch s evl: or out o the abundance o the heart hs mouth speaketh. _ *' «n what respect s the "tree... known ' a by ts own rut"? Character s the rut o the tree o le by whch each one s known. Other t dentyng marks may mslead, but char- acter cannot be msnterpreted. t speaks or tsel. Explan the words "out o the abun- dance o the heart hs mouth speaketh." The abundance o the heart s the \ domnant thought that occupes the sub- conscousness to the excluson o all other nterests. Although ths thought may be kept subconscous t crops out n varous unexpected ways n obedence to the rule that "ever the nner becomes the outer."