DUAL MIND

CHAPTER III

1. Many of the Western World look at duality instead of to the One Mind or Principle. That scatters the forces and one is not able to hold his mind in accord as when he sees but the One force or One Principle and himself and all things as integral parts of the
2. “Behold our God is One,” say the Scriptures, and it is only in the preservation of this fundamental truth that man lives in harmony with his own nature. Man is not a separate being, projected away from his source, but is created within the image of God and like unto It is only in the sense of his isolation, which is the root of all unrighteousness, that he loses the beneficent influences of the Creative Cause, which are his by the natural order of things. In this sense of aloneness he has imagined all sorts of contrary actions to his well being and is often inclined to blame the Universal system for his misfortunes. In reality they are all of his own doings, for the Universe does not isolate him nor is it accountable for the difficulties that arise because of his own isolation. “Return unto me and I will return unto you, saith the Lord,” is the offer of the ONE to him who will accept his rightful place in the divine order of the whole created scheme.

3. Duality is brought into existence through thought and action without regard to the whole. But, by reversing the dual thought or bringing the thoughts to One point of action, duality is eliminated completely. It is a well known fact that we cannot accomplish with a dual purpose or even with a dual
4. In reality there is not duality in nature. There is the positive and negative, good and evil, hot and cold, all of the opposites, but the opposites, when related and brought together, bring the thought to one purpose, one action, one Principle. In connection with the opposites it is not necessary to recognize them as opposite or opposed. The essential recognition is the single Jesus always said that His greatest accomplishments were with the single attitude or steadfast purpose, as He related it. That steadfastness does bring us into unity where Principle exists always. That is where Principle is always immanent. Then, instead of duality, there is that “single eye” or single I AM.
5. Many Hindoos use the I, while many use the I AM. It is thought by some that that was where duality began to manifest first—between the I and the I AM—many believing that this practice involved two attitudes or purposes, where in reality, it is but one correlation or subjugation of everything to the One Purpose. There is no duality of Principle but the union of Principle in all things. They (the words “I AM”) even pronounce the exact Principle or As they put it, the exaltation of the One principle allows it to work in that Principle conclusively. We do not see, either, the duality of nature and thus we do not recognize it. As duality has no recognition it becomes harmonized.
6. Summer and winter are not two things but phases of one Nature. Winter is as essential to the growth of vegetation as is summer and only depicts two phases of a single What we call evil contains the germ of good and, when looked through to behold the good, the sense of evil disappears and there remains only the sense that all things are working together for good. The apparent evil surrounding conditions of poverty and pain that are shunned by human beings, if faced for the good within them, would vanish. Jesus taught that blindness was not an evil nor the result of evil but an opportunity to show forth the “glory of God.” A problem is not foreign to the principle of mathematics nor is it an obstacle to one who wishes to become a mathematician. The problem is only a statement of certain conditions through which the principle may be applied to produce a desired result and is a means of growth to the individual who so faces it. Conditions in life that seem opposed to our highest good are but points of practice until we attain that strength of character to see and manifest only the perfection of the One. When life is seen in this way all unpleasantness vanishes and everything becomes a sort of practice game in which we see, live, move, and have being that the existing good may show forth in our own character and in our world. Nature then is harmonious. All is harmony. All is working under the influence of the One Purpose.
7. Just as the difference between a perfect chord and discord is apparent even to the novice, so is the individual able to know within himself that which is in harmony with the Universal Principle and that which is at variance with it. Any inharmonious condition in the nature of man is evidence that he is out of harmony with the natural order of things and the secret of his perfect progress is to always approach every condition in such a manner as to preserve his sense of inward calm. This is impossible so long as there exists any sense of separation from the innate good that runs through all things. Man’s nature is eternally attuned to the good for he is the offspring of God, and God is good. When one is conscious that his good is eternally and unvaryingly seeking to manifest itself in all things and in his own nature he is in harmony with himself and the Principle of his being. By working to uncover the good contained in every experience man is instantly in that state where that which to others seems evil becomes the source of his good.

8. Of course, with the relation of the opposites we find that we come to the same attitude. It is said that there may be many opposite manifestations but they are not opposed unless the individual allows the opposition. The individual must harmonize the opposites in his attitude toward them for, in reality, they are never out of harmony. When we come to that attitude where all is harmony, then we see the harmonious relation in all things as well as in It becomes one simple attitude of complete harmony. Then there can be no discord. There can be no discord in life or in living. There can be no discord between the opposites for they have their perfect relationship to each other in Principle.
9. Many scientists, through their research today, are making the same statement: The only discord that exists is with the human or the individual and that discord is brought about by discordant thoughts. It is said today that the American people are the most discordant in their thinking. It is quite evident that this fact is brought about by the many attitudes of thought held by the numerous nationalities which are brought together here. These nationalities have not yet been fully assimilated. It is found, however, that the great assimilating process is going on very rapidly
10. The mathematical axiom that only things that are equal to the same thing are equal to each other is, after all, the key to all harmony. It is only as the peoples of America become actuated by a common impulse that any semblance of harmony can be established. This is also true of the world generally, just as it is true of the individual. Only when all the forces involved in a single organism, or in many organisms, become animated by a single impulse and move in perfect unison toward a given objective is there complete
11. There is no question but that Jung in his work struck a very deep key in the attitude of harmony in relation to all things when he related his experience of going into a cave. In many portions of India the people retire to caves in order to become perfectly silent to work out a definite conclusion about certain determining factors. In every instance where these reports are available it is found that when they go to the place where they are perfectly silent to conditions around them they come into the greatest activity of life. They see further as they project their vision further. They see completely through the material or physical to what they say is that perfect condition wherein all activity is harmonious. Then that which they see as true universally is merely related to the world of things. It is not that the world is subjugated to the spiritual but merely related to its original state; and then the perfection of the spiritual world is immediately manifested. That activity, in harmonious accord, works perfectly under their
12. In reality this is the same procedure which all men follow in the application of any It is first necessary to leave the outer forms—through which principle is expressed—alone until there is clear discernment of the movement of the principle involved. This movement of principle is then related to the outer form and we have harmony and rhythm in music, correct answers to problems, perfect architectural structures, perfect paintings, and perfect statues. All these manifestations are brought about because of the individual’s ability to identify himself with underlying reality and this reality is then brought forth through the form with the same beauty and harmony that is seen in principle.
13. Now these same people will tell you that it is not necessary for each individual to become as they are in order to get into that harmonious relation but that it can be brought about in the ordinary walks of life. They purposely take that attitude to find out what happens, to come to a definite conclusion. After that conclusion is reached they are able to teach others but they do not teach others to do as they have done. They teach that it may be made practical; that it is not necessary to spend long years in meditation to bring this about because they have found a shorter method or an easier way; that the instant you become silent you are one with harmony or accord. Thus, from that very moment you begin to progress; the attitude of thought changes from turmoil to harmony; strife is not evident; consequently you have raised your body’s vibration to the vibration where strife does not exist.

14. If one is able to accomplish that condition, all can, but all need not take the long and arduous way. Once a fact is revealed one needs but to accept that fact. The thought of the Masters is: We have gone through the process of making the discovery, we know what the determining factors are, and the rest of mankind need not make the discovery for themselves but may accept what has been revealed. Consequently, it is not necessary for the mass to sit in Samadhi. They express it by stating that one who sits in Samadhi is able to teach others what he has discovered. All may go through the practice of Samadhi if they wish although it is unnecessary for this reason: Through accepting the conditions which have been revealed, that acceptance brings about a certain leveling influence, a certain vitalizing condition wherein one sees more readily. By beginning with the revealed knowledge one is more easily adjusted to the silence, or the harmonious conditions and facts about him. Therefore, by following the conclusions of those who have gone through the preliminary steps, he moves forward directly into the Samadhic state. Those who have gone through to this state are the way-showers or teachers. As they say, it is not necessary to follow the teacher step by step, because they have cleared the They have realized the condition which has then become general and the projection has opened the way for all.
15. This is the truth back of the vicarious atonement of Jesus. He, as the way-shower, explained that we are one with the Father even as He was one with the Father. We do not have to fight our way back to this state for He revealed it as an established fact. Our work is but to assume as being true what He proved as true. We do not have to prove that the sum of all the angles of a triangle is equal to two right angles after it has once been proved. When it is a revealed fact, all we have to do is accept it. If that were not true, each one would have to prove for himself every movement of mathematics, mechanics, art, etc. But, when others have proved these things, we vicariously enter into their labors, begin where they left off, and proceed to the next condition under that
16. The larger the group or the greater the number of persons in a group, the greater the The greater the influence the greater the impetus always. Therefore, it is said that if a group of one hundred would sit in Samadhi, or complete silence, that influence created would suffice for thousands. Therefore, thousands would be elevated to a greater enlightenment by that one hundred.
17. This is where the Yogis play a very vital part. They purposely give up a certain portion of their lives to putting out that influence, especially the influence for body perfection. And it is often said that it is not necessary for all people to go through the system of Yoga to perfect the body because they have gone through and made that perfection possible for all. That is what was expressed when Jesus gave His life upon the cross. They, as well as Jesus, knew that they were not giving up their lives. They were giving that certain portion to a higher expression that all might see and follow. They became the way-showers or teachers. Therefore, the people who could progress would go further and in greater
18. These are the reasons why it is said that it is not necessary to go through all the many stages of Yoga or Joga. Many accomplish these steps in just a few hours because added impetus is given by those who have given greater time to service and greater impetus for that There are certain select groups who are working along that line all the time. That influence can be picked up, as it is radiated out from different groups and different centers all of the time.

19. This influence is picked up on the spiritual plane just as radio music is picked up on the electrical plane. But, as radio music picked up from the electrical plane is heard and felt on the material and mental planes, so are these spiritual influences manifest upon every plane below, for it is all-inclusive. It is all a spiritual plane, One Universal Plane working in perfect unison with itself when the individual awakens to see it as it truly is. The contact is made, not by seeking the masters or their influences, but by seeking the plane of harmonious thought and spiritual influence which permeates all time and space and in which they
20. A line may seemingly have two opposites but bring these opposites together and you have a circle and the opposites have thus disappeared. Extend the circle and you have a perfect sphere, which is complete, synchronized relationship of all elements. As Millikan says, “The Cosmic becomes the globe.” Then you have completed the circle in every way and brought about perfect unity. The point becomes the line, the line becomes the circle, the circle becomes the globe. This is true of every line of thought and through the continual process of relating all things to the One instead of separating everything, the point of unity or oneness is This is One-pointedness.
21. When the individual attains concentration in thought, he enters the Samadhic condition and that is where he begins to accomplish—when he reaches that One-pointedness.
22. It should be remembered, however, that this concentration or One-pointedness is an expanded state of mind and not a contracted state. It comes through the principle of relating all things rather than through the mistaken idea of excluding anything. Samadhi permits the individual to see directly through to the whole, the Truth or
23. This eliminates what the Western World teaches about the conscious and subconscious In reality there is but ONE MIND, and that, we could call the Superconscious. That is where you bring the conscious and subconscious into accord. You are then conscious of the whole. It is complete consciousness. Then there is no division whatever and if we make no division we are in complete conscious accord.
24. The division of the mind into conscious, subconscious and so forth was first put forth as an assistance in teaching. Now, however, the reverse is true. We can best understand mind and progress consciously in spiritual unfoldment by thinking and working in terms of One Mind. The divisions were a part of the teaching of symbolism now past. It may have been a necessary classification in that period but the race has now worked through symbolism We are accepting the completeness of all symbols. When we become One with that one attitude of thought, there is where we begin to accomplish.
25. I have talked with men of great achievement and find that they for the most part work with the One Mind, with the consciousness that everything is always here and always present. That has been their That very attitude is coming out so dominantly now that we will find it is going to change all of our economic system. If we could be wholly at one with that Mind there would be no cross-purposes. Consumption of energy would be 90 per cent less. That energy is rapidly and increasingly being used for higher and greater purposes instead of being dissipated in efforts to take away from the other fellow what he needs for himself. The truly Great never have to go out and take away from the other fellow in order to produce. With them everything that is here belongs to them and that which belongs to them they are free to use.

FOR THE TEACHER

Paragraphs 1 and 2. Every principle with which we deal begins from a definite premise and only through adherence to this basic premise is any structure possible. The reason man’s life has seemingly gone into decay is that he has disregarded the basic fact of life. This basic fact of life is that the entire system of the Universe is one single unit and that man is an integral part of this system. He is in no sense separated from it and it is only his notion that he is an isolated being that has lost for him his rightful place and authority.

Paragraphs 3 and 4. In these paragraphs it can be clearly pointed out just how the sense of duality was developed and, thereyby, we may learn how it may be overcome.

Paragraphs 5 and 6. “I” in the individual is the first movement of his nature, the central point of his identity. “Am” is that which embodies, or embraces within the “I”—individual identity— whatever it encircles. The “I” is a positive assertion and the “Am” is the qualifying element. “I” is masculine and “Am” is the feminine principle. The “Am” brings forth into being whatever it embraces or conceives. The “Am” must become immaculate in its embracing power if man is to bring forth that which is in Spirit. “I,” which is my identity in Spirit, “Am,” that which embraces or embodies all that is in God, is the true use of these words. “I am THAT I am,” which is the embodiment of God. I can never in reality be anything but THAT which it is in Spirit. “I am THAT I am, and beside me there is no other.”

Paragraphs 7 and 8 afford a wonderful opportunity to show the necessity and advantage of completely harmonizing everything. It is impossible, of course, to harmonize everything with our own thought and notion but we can at least recognize that since a thing has being at all it must to some extent contain the elements of the whole. By seeing it in relationship to the whole and harmonizing it with the All, we at least escape the discord that arises in our own nature, and thereby preserve ourselves in our true relationship. “God moves in a mysterious way” and even though we do not see just how all things are working in ultimate harmony with the Universal purpose, it would not require a great stretch of the imagination to admit that it must be so because of the very nature of God.

Paragraph 9. There is no discord in the natural order of the Universe. All discord is our reaction to that which we imagine to be wrong or out of its rightful place. It is only to the degree that we are not in tune with things as they are in Fact that there is discord in our own nature. Discord is not without, it is within our own nature. To prevent this discord we must harmonize with the spiritual reality back of all appearances. The mixed thought of America is only symbolic of the mixed thought of the individual American mind and all will be harmonized as we progress toward a common goal.

Paragraph 10. Illustrative of paragraph 9.

Paragraphs 11 and 12 show clearly how harmony may be established. All who achieve let the world’s thinking and doing alone and concern themselves with what ought to be done.

Paragraphs 13, 14 and 15 point out clearly the short cut to spiritual attainment and should be made clear enough to forever free the individual student from the idea that he must do a lot of overcoming before he can reach his spiritual estate. He must accept his spiritual estate as has been revealed by every illumined teacher since the beginning of time and this illumined state is in itself the overcoming.

Paragraphs 16 and 17 afford an excellent opportunity to point out the value of individual and group meditation upon spiritual things. This is the real ground work of any center or class movement and to neglect it is to lose sight of the most potent force in the building of a spiritual ministry and individual power for accomplishing the tasks of everyday life.

Paragraphs 18 and 19 are illustrative of the same facts brought out in paragraphs 13, 14 and 15.

Paragraphs 20 and 21 are illustrative of the principle of harmonization and can be exemplified profitably.

Paragraph 22. This paragraph should forever free the student from the idea that concentration is a state of mental fixity or focusing the mind on thoughts, ideas, pictures, or objects.

Concentration is that expanded state of mind to take in the Oneness of all things rather than an attempt to exclude anything from the thought. It is a process of relating all things to the Source.

Paragraphs 23 and 24. The so-called subconscious mind is but a reactionary phase of mind to intellectual thought that has cut off a person from the natural activity of Universal thought.

There are no eddies in a stream unless the flow of direct current is impeded in some way and there is no subconscious mind, so called, when the stream of illuminating thought is uninterrupted. When one is in the stream of life as it is, there is only radiant consciousness of reality.

Paragraph 25 is illustrative and may be enlarged upon according to the knowledge of the instructor.

Pages: 1 2 3 4 5 6 7 8 9 10 11 12 13 14