LIVING IN THE FOURTH DIMENSION Secret of the Resurrection 5A – Herb Fitch
However, you realize that there’s really nothing we can ever do that does not include living the fourth dimensional Life, and so when we begin the new series next week called The Thunder of Silence. Behind it, behind every chapter, behind every word will be this Consciousness that we have been trying to develop with each other of living in this three-dimensional physical existence with the knowledge that there is a true Self, an eternal Self which does not walk in a form on this physical earth. And we will ever be cognizant of that true Self as we walk in the appearance of form. All of this was a necessary preparation for the ultimate realization of the Christ revealed on earth by Jesus.
There was a time when He laid down His form, and now he was in a tomb. There was a napkin around his face. His body was covered with white linen. It was scented with myrrh and aloes. To the world he was dead, and the message of that death has not come down through the ages in the religions of the world.
He rested now asleep. To the world, the political and religious agitator had died. And now there was a captain of the Hebrews with a little squad of men, and that wasn’t enough. They had to have a Roman guard as well, and these twenty of them sat outside the tomb, guarding it. It wasn’t enough to just roll a stone over the tomb. They had to roll another stone over the tomb to make it two. Then they had to put the seal of Pilate on that stone to be sure that it wasn’t moved so that they could detect any change.
They were protecting the possibility that the body of Jesus would be stolen by his followers in order to make good his statement that if you destroy this temple, in three days I will raise it up again. And the Hebrews, who had trumped up the charges in the first place, had prevailed upon Pilate that it would do a great deal of harm if the disciples of Jesus did steal the body and let the world believe that He had really risen from the tomb.
They needn’t have feared at all. The disciples were in no condition to steal a body. They were completely confused, bedraggled, fearful. They went into hiding. As far as they knew, the man they had worshipped was not the man they thought he was. They had seen him, a common criminal in their eyes, in the eyes of the mob, spat upon, ridiculed, mocked, taunted. They had seen him, in their eyes, powerless to do anything about his predicament, him whom they had called Messiah. Where were these angelic hosts who would come down and deliver him? Where was the God with whom he said he was one? Where was the power that fed the multitudes? Why had it deserted him? Why was he now crucified between two thieves?
They even had to make sure he was dead, so they put a spear in his side; and then Joseph of Arithmathea received permission to get the body. Somehow, he felt that the promise that I would rise again would be fulfilled. Even Nicodemus entertained that idea, the elderly gentlemen who had discussed rebirth in earlier days with Jesus, but you couldn’t find a single disciple to say, “Yes, he will rise again.” They had never really understood the meaning of that.
As a matter of fact, they had quite a mental block about it. Every time he said, “But I will return again,” they failed to hear the inner meaning. They could never conceive of a life on earth without their Master, without his physical presence, without his human authority and leadership to tell them where to go and what to do, how to think. And so, they never really listened carefully when he told them he would return. To them this was just a vague promise that they could not comprehend.
And now, having seen how powerless he was against the Romans, against the Sanhedrin, they were literally certain that they had made a mistake. Peter, particularly, was in deep fear, a fear born of a sense of guilt. He had denied the Master three times, and the Master knew it, and the Master had predicted it. And he had seen the look on the Master’s face after his denials when he had passed by, a look of love and compassion. And Peter wondered if the Master actually did rise again, what would become of him, he who had three times said, “No, I’m not one of his followers. Why, I don’t even know the man, never saw him in my life, never heard of him. Who is he?” Yes, this was Peter now, wondering what had come over him to declare that he did not know the Master and yet, vaguely, he sensed the possibility that there would be a rising. And the question was, What would happen to me, Peter, if the Master did rise?
And each disciple within himself had a battle to fight. Some feared for their very lives. They were known to be followers of one who was declared an enemy of the Roman empire. No, they weren’t going to go and steal the body to prove it could rise on the third day. If you wanted to find them, you’d have to go to the house of Mark in the upper chamber where ten of them were hiding. You wouldn’t find Thomas there. He had gone off by himself. And that was the state of the disciples at the time that the body of Jesus lay in the tomb of Joseph of Arithmathea.
The Sanhedrin had won a great victory, they thought. Here was this religious agitator who had denied their God. There was no way to kill him legally. The only charge they could get up was one that he was disloyal to the religion of the Hebrews. They could not kill him on that basis without the permission of Rome, and Rome would not hear of it. So, they had to trump up the next charge, which they did, and that charge was, “He has told us not to pay tribute, not to pay our taxes to Caesar.” And then a third charge to make it more persuasive: “He has declared he is a king and he has a kingdom.” And any other kingdom than the Roman Empire would be a threat to the kingdom of the Roman Empire. “He’s even violent. He said he would build a temple after this was destroyed, and he’s sort of a maniac because he said he would build a temple without hands. We must get rid of this man.”
A very interesting observation is important here. You will notice that in the multiplication of loaves and fishes, there was first a demonstration among the Hebrews, and when they returned the next day for more bread, more fishes, he said, “Oh no, no. I taught you something yesterday. That wasn’t just to feed your stomach. I taught you a principle, but you’re not interested in my teaching. You’re interested in the food.”
And so he went across the bay and performed the same experiment there. And again with loaves and fishes he demonstrated, not to the Hebrews but to the Gentiles, the multiplication of loaves and fishes. And because we know today that this was possible only because of the invisible Christ, we realize that he was demonstrating the Christ omnipresent where the Hebrews were and then the Christ omnipresent where the Gentiles were, showing the omnipresence of Christ, regardless of religion.
And now in reverse, another principle was being demonstrated, almost the same. First, the trumped-up charges of the Sanhedrin. Here’s mortal mind, omnipresent among the Hebrews, but not only there. Now we go to Pilate, and we find mortal mind omnipresent among the Gentiles. He was demonstrating the two forces in this world: the Christ omnipresent among all nations, and now mortal mind present among all nations, the two great forces, the one real, the one unreal.
And Pilate, himself a coward, had proved many times that he could be swayed by the Hebrews. All they had to do was wiggle a finger under his nose and say, ”If you don’t do this, we’ll let the emperor know about your treason.” And Pilate would swallow his pride and kowtow because he feared more for himself and his job than anything else. And now he was met with the angry Semites, a mere handful of thirty, who had met at a very unorthodox hour, men who, in one part of their consciousness, were able to say, “We uphold the law of God” and able to say that, “We cannot meet on Saturdays, and we cannot do things on the Passover that we do on other days.” But here it was the morning of the Passover, and they were very able to meet to condemn a man to death. There has been no greater hypocrisy anywhere. This is an impersonal statement as you’ll see.
From this, we find Pilate now faced with their demands that this man be removed. But Pilate can find no fault with this man: “What has he done? What are the charges? If he’s a religious fanatic, that’s no business of Rome; and about these taxes you say he shouldn’t pay, he tells you not to pay, I can’t believe that. This is the man who said, ‘Render unto Caesar what is Caesar’s.’ And his kingdom, I have spoken to him about that. Do you know what he said to me? He said that he has no kingdom on earth. He said his kingdom was not of this world. Now, this is no political agitator. I cannot take this man’s life on my hands.”
“Oh, but you must, you must” said the Sanhedrin. And now they plotted beautifully. There was an angry mob outside. It was that time of the year, the Passover, when one thief, one prisoner was released by Rome to show their goodwill to the Hebrews. And Pilate saw his opportunity, and so he said to the angry mob, “Take your choice of the prisoner you want released,” thinking of course it would be Jesus, the Rabbi, and then he would be relieved, but he reckoned without the power of propaganda.
By now, the mob was incited, and the Sanhedrin itself spoke out, “Give us Jesus, the Christ crucified. Give us Barnabas free.” Not Jesus, Barnabas. And naturally, the mob followed its leaders. The same one, the same very one whose healings they had walked the countryside to secure, the same one they had gone to for their loaves and fishes, now it was crucifixion.
The human mind revealed there as that fluctuating commodity which is not of God, the hate, the desire to kill, the fear, the desire to preserve one’s own ideals, one’s own personality regardless of what you’re annihilating in the process, all of this, mortal mind, crucifying, not Jesus, crucifying the invisible Spirit within each individual there. The outer appearance of a Jesus was but the symbol of the inner crucifixion that each man was doing at that moment to the Christ of his own Being, the crucifixion that is continued to this moment.
And then between the two thieves, taking the place of the one, Barnabas who was released, he was crucified. Why two thieves? It had just been revealed that mortal mind dwells in the Roman empire. Mortal mind dwells in the Sanhedrin. Each was willing to sacrifice the invisible Christ, personified by the physical Jesus. Why? Because each was protecting their own physical lives.
Pilate was protecting his position. How could he thwart the desires of an angry mob? How could he thwart this Caiaphas who came up to him and looked at him and said, “Rome will hear of your treason if this man is not crucified.” And so, he washed his hands. He turned his back on Truth, ever willing to compromise. And this little band of the Sanhedrin who had met secretly, without all of their members, just a quorum of those, mostly Sadducees, for even the Pharisees would not condone such an act. They won their point.
But upon the cross, Jesus turned to one of the thieves, “This very night I will take you into paradise.” Why not the other? If you see the thieves, one on each side as representing one, the material world and the one on the other side, the mortal mind, which makes the appearance of a material world, you see that Truth is buried between mind and matter. Mind and matter combine to keep the invisible Spirit out of their lives. But he didn’t say to both, “I will take you into paradise,” only to one. Once you have overcome the mind, you’ve overcome the body. Once you’ve overcome the mind, you’ve overcome the material world.
And so, he lay now in the tomb, and you must ask yourself, What has this to teach you? Because we know that between that moment that he was placed in the tomb on a Friday afternoon and on Sunday morning when the women came, he was no longer there. What happened in between? A whole religion has been built upon what happened in between. He rose from the dead, but did he? He came out of the tomb in spite of all those great stones placed there and in spite of the Roman guard and in spite of the Hebrew guard. But did he, or have we been misinformed?
It is important today to learn that he who taught the incorporeality of the divine image and likeness of God was not buried in a tomb, that he did not de-materialize, that he did not rise as a physical form out of the tomb. He did not walk out of the tomb. He did not resurrect. As a matter of fact, he was clearly showing us all of that. Instead of the belief that because there were extra stones at the tomb and an extra guard, and that in spite of it he could walk out, he wasn’t trying to show any great ability to walk through stone but rather was being demonstrated there that Life is independent of form, that Life is all that exists and that form can never contain or confine Life.
He was revealing the nature of your being as Life, not form. And as you learn to see that he never walked into the tomb as a corpse, he was never placed there, and he never walked out of the tomb as Spirit, you will discover the revelation that no Jesus was ever buried. No Jesus ever lived in a human form. You will discover that no person was there to bury him, no person to carry him into the tomb. He was revealing the non-reality of all form on this earth.
Now if you will look at it from that point of view for a moment, you will discover that when the first women came and found that he was not there, there was one who stayed behind while the others ran away. And this was Mary of Magdalene, and was in the garden where she saw him, but as a gardener. She was not sure who this was. It was some man who might have taken the body, and so now she was looking at a form in the dim light of morning, a form that she could not recognize as Jesus, a different form, you might say, than the one she had known. And it said to her, “Mary,” and then all of the recognition poured through her, and she wished to touch him. “Touch me not. I have not yet ascended.”
In these words was the revelation that he had been trying to give to his disciples for those three years. Don’t lean on the physical self. Don’t touch this so-called physical me. Don’t depend upon anything physical in this world. Wait till I have ascended means find, instead, the spiritual reality, for as you place your faith on anything physical in this world, you are placing it upon an illusion that cannot sustain your faith.
Never had his disciples understood the non-reality of form, and even in this last moment that so-called resurrected form was telling Mary, “Do not touch me. I have not yet ascended.” This was the intermediate stage between man’s recognition of the spiritual reality and man’s departure from the material form. This represented not Jesus’ transition in form, but rather the transition in the consciousness of mankind coming to the belief first of material form, then of an intermediate form, a transitional form, not quite like the physical form, a form that probably required no circulation of blood, no senses, no air to breathe, and then finally rising to the highest Truth of all, that of spiritual form completely invisible to all human sense. He was telling us not to be satisfied with even an intermediate form, but only to accept the pure Truth of Being, to ascend unto the reality of the spiritual nature of our own Being.
The form of Jesus represents your form, and as he died physically to that form, he was setting an example for each of us to learn to die physically in our consciousness to the belief in form. And dying to that belief in form, we too rise out of the tomb, not by going into a physical tomb and rising out of a physical tomb, but by rising out of the tomb of physicality created by the two thieves on the cross, the thief of mortal mind on one side and the thief of matter on the other. We, too, learn that we have been crucified between these two thieves in the same way, but he voluntarily permitted himself to be crucified and to walk into a tomb.
We must voluntarily permit ourselves to enter into the new understanding that Life is your only name. You are neither human mind nor matter, and as you rest in the tomb, dwelling there in the realization of identity, you will find that all of the Roman guards outside, the Hebrew guards, the double stones, the seal of the Pilate, all of this will be unable to maintain you in that tomb of matter. All of the world’s power will be unable to hold you bound, confined, for the real release is in the knowledge that I do not dwell in physical form.
When we see Jesus in that light, we will see the demonstration that the disciples could not understand, and we will be lifted higher to see that the rising of the Christ is the understanding within ourselves of the great revelation that throughout all the nations of the world, all the religions of the world, all the peoples of the world, this invisible Christ dwells as the only Life of everyone appearing in form. We are to love that Christ as our Self, within our self, within our neighbor, and to rise still higher and love that Christ as the Christ has loved us. Love each other as I have loved you. We are to become aware of the vast illusion of the two thieves that have robbed us for these many centuries of the reality of the divine image and likeness of God which we are. Love one another, as I,” the Christ of God, “have loved you” is the revelation of the one, invisible Christ omnipresent in this universe. There is nowhere and no one who is not this invisible Christ.
And when you put it all together, you have the revelation of one perfect Life which is never in a tomb, but may appear to be if you devaluate reality into a mortal being, which is never entombed even though ignorance and superstition may seem to entomb it. And there were several who knew this. One was one you’ve never heard about, a young boy. His name was David, and he was the brother of John and James, David Zebedee. You’ve never heard about David. He didn’t get a chapter in the Bible, but he was there. He ran a little messenger service, and after Jesus was taken in the Garden of Gethsemane, it was David who sent out his little messengers to all those who were interested, to all those who believed.
He had twenty-six of them, and these little messengers were sent to the disciples, to the women, to Lazarus, to Mary, to Martha telling every hour what was happening: “Now they’ve taken him to the temple of Annas. Now they’ve taken him to the temple of Caiaphas. Now they’ve taken him to Pilate. Now he’s gone to Herod.” Back and forth ran the messengers. And this little boy David, the younger brother of John and James, had heard the Master say, “I will rise up on the third day.” He said, “I may not be an apostle, but I believe it.” And after crucifixion, he simply gave the order to his twenty-six messengers, “Be back in three days. We’ll have a job.”
And they were back, and before there was any knowledge that the body was not in the tomb, he sent them out. He said, “Now, here’s the work for today. I want you to go out to Lazarus here, to the apostles there, to the Greeks who have followed him. These are your assignments, to go everywhere and announce, ‘He has risen.’” And they believed him. They didn’t know what he meant, but they believed him, and this is what they announced. This is what they were announcing when Peter was in doubt, while the ten were hiding, while Thomas was hiding somewhere else.
And so it was that, after he appeared in the Garden, he then appeared in other places. In our Bible it says five hundred and fifty or five hundred and twenty-five in there saw him. Obviously, he didn’t quite look the same. On the road to Emmaus, just out of Jerusalem, the two shepherds met this stranger. They talked with him. One had actually seen Jesus before, but he didn’t recognize him. And then he sat down and broke bread with them, and suddenly they knew. Why yes, this stranger was telling them all about scripture and its meaning. This was the risen Master.
How many times he appeared, you will never know perhaps, not while in this form. It is recorded somewhere, again not in the Bible, that he reappeared nineteen times, three times to his apostles and at other times to everyone concerned with the Truth, who had studied it through him or through his apostles, appearing separately in Philadelphia to Abner and Lazarus, to the seventy that he had sent out, to certain Greeks who had been present in the Garden of Gethsemane when he was taken. And always his message was the same: Go forth and preach the one gospel, not thirty religions, not eighty-five religions, not many paths to the Truth. Go forth and preach the one gospel, and that gospel was oneness with God, Sonship with God, which means the Spirit of the Father and my Spirit are the one Spirit.
Now, did they bury the Spirit of God? Did they put the Spirit of God in a tomb? Did it resurrect from a tomb? The illusion of the form is so bewildering to the human mind, one of the thieves on the cross, that matter—even in the great teaching of the non-reality of matter—is still believed to have risen from a tomb and walked out. And yet, this is the basis of all Christianity, the false basis. It is as false as the teaching that Peter, himself, began when he was welcomed back by the Master.
It is recorded elsewhere that before he reappeared to the apostles, he first reappeared to the five women who came to the tomb, then to Mary, and then privately, in his third appearance, to his brother James. His brother, James, was with Martha and Mary alone by the tomb of Lazarus; and there, just as one of the messengers, as David had come to announce that he had been risen, they were looking for James to tell him this when the risen Christ appeared there to his own brother and said, “James, I have come to ask you to join the work.” And then before appearing to the apostles, while Peter was privately living in his own personal torture privately there, it is said that the Christ appeared, assuring him to drop his sense of guilt. What he did was normal and understood, and he was accepted because the very Spirit of the Christ was the name of his own Being.
A very strange thing happened when Peter made his first public speech. It is said that the Spirit of Jesus appeared there, too, as one of the reappearances of resurrection. But now, a very unusual occurrence came about. Peter was still personalizing the Christ, and so Peter began to teach not only the one gospel, Sonship with God, but Peter taught the risen Christ, he who had walked out of a tomb in the flesh to come back; and Peter was still missing the point. Peter was teaching no longer the religion of Jesus, which is the religion we must all learn. He was teaching a religion about Jesus, and the distinction is the difference between the teaching of Jesus as it was and the teaching of Jesus as we have been given it by the religions of the world.
The personalization continued. There was no understanding that a man had not risen out of a tomb. There was no understanding that no one had been buried in a tomb because the illusion of matter was not understood. So many times going back over the message, you will see that the Spirit was well aware this would happen. To the Pharisees, many times he had said, “Ye judge after the flesh. You judge after physical appearances. I judge no man.” So many times it was said, “Henceforth, judge we no man after the flesh.”
And so, you must see the vast panorama of this teaching is that Spirit being all, the acceptance of a material world, including the acceptance of a material crucifixion, a material resurrection, is part of the illusion of the teaching itself. It is revealing the all-ness of Spirit; and the same crucifixion of the falseness of the material world, right down to the falseness of the material self, is the narrow way to the final realization that I, the risen Christ, the spiritual Being that walks this earth, can never be bound or clothed in a material form.
Now, who will understand this? Who can deny himself? Who can redeem fifty and sixty years of living in the flesh? Who can redeem five hundred different lifetimes of living in the flesh? Who would be willing to do that? Only one who has felt that intangible something called the Presence of the Spirit of God in me. No one else can be expected to do that. Only when the finger of Spirit has said, “I am here in the midst of you. Don’t dwell in that temporary selfhood. I am your eternal Self. You know I have no physical form.”
And only when this has occurred within you. When the reality of Spirit has so penetrated your consciousness that somehow from you, as from the disciples when they finally were able to sit down with the resurrected Jesus, you discover that the resurrected Jesus has also visited you, for your consciousness has then risen to that point where you know what they were learning, but didn’t know they were learning, is that they were not seeing a resurrected Jesus. They had risen to the point in consciousness where they could feel, to that degree, the spiritual nature of Being, which to them appeared outwardly as the resurrected Jesus. They were seeing their own consciousness. That’s why only five hundred and fifty saw him, or the thousand that I believe saw him. They had been resurrected in their consciousness.
He hadn’t been resurrected. Their consciousness had dropped that degree of corporeality which enabled them to see, to that degree, the incorporeality of what they had been calling Jesus up to then. It had not changed. Spirit will never change. And when you feel this within yourself and can sense, not with five senses, but with a different level of consciousness your incorporeal Self, you become aware of the risen Christ in you to that degree; and then no man upon the earth can persuade you that you are man of flesh. For having felt the Spirit, something in you makes you sow only to the Spirit, for you realize you’re only halfway home.
Still you must not accept yourself as the flesh, for you have not yet ascended. Touch me not. Touch not even this transitional form. There is no place to stop. There must be a total ascension above the belief in corporeal form. Not even this transitional state is enough, and all of this is the inner consciousness of the disciples, revealed in a physical way for the world to see,, that it may understand that they are going through a transition of consciousness which out pictures as the crucifixion, resurrection and ascension of Jesus. But nothing is happening to Jesus. It is all happening in the consciousness of the disciples.
Jesus is that pure Spirit attained, understood, realized, lived in, which says, “I and the Father are one.” And we are beginning that transition ourselves. Only in our case, the resurrection won’t be of Jesus. It will be the resurrection of your own Self realized, right here, as the tomb of mind is overcome in consciousness. As you feel this, this being released from the tomb of matter, you are having your visitation, your release from the false sense of physicality.
The religion of the Spirit is not the religion of men of flesh worshipping an external God. The religion of the Spirit is the realization that Spirit is God, Spirit is Self. Spirit needs no ritual, no ceremony, no words of prayer. You see, Jesus had taken this beyond Moses, I am that I Am, and that was as far as Moses went. Now, the nature of that I Am is revealed. That I Am that I am is God Itself, and the nature of God is revealed as pure Spirit, infinite in nature, eternal. And we find there is no temporary creature on the earth. As we thaw out of this false consciousness, we can know that we are not temporary creatures encased in temporary matter. That was the demonstration of the Master.
“I go” before you “to prepare a place for you.” What kind of a place? A place in a higher consciousness, a place where you will realize that unless you are released from the form, the many mansions will ever remain for you a mystery. But surely, those of us who have found the entrance to these many mansions know that there is not a moment when a new mansion is not opening up because there are no locks on the door for the living Spirit, revealed as never confined in a tomb of stone, a tomb of matter, a tomb of mind.
Your many mansions are continuous, and you can recognize that you are in the Spirit by that very fact. The many mansions are the constant, continuous inflow of new understanding, new levels of peace, the glorious realization that I have found Identity which is continuously fed by the Spirit Itself, nourished by the Spirit, maintained by the Spirit, and then, perhaps, a realization that has not come to you that the space around you is not empty. You know it’s filled with warmth and light and air, and maybe sounds that the ears cannot hear, and sights that the eye cannot see. But none of these is what’s really there.
Right where you are, comes that glorious knowledge that all this so-called empty space is the Spirit of God, all of it, right up to your very tongue, right up to your face, right up to your skin. All around you is the Spirit of God. And everywhere that it is, it is a garment without a seam. It is undivided. It is continuous, and these little marshmallows popping around in that sea of Spirit called form, they never were us. We are the sea of Spirit Itself, and your consciousness moves out of the form into the sea of Spirit and sees the form for what it is, only an out picturing at a certain point of a mental idea. This sea of Spirit around me is my name. This is the Christ. This is reality, and you’re out of the marshmallow form, out of the tomb, risen from the false conception, risen from the false consciousness. But you haven’t risen. You simply know who you are. This is the meaning of resurrection.
Yes there’s more, but if you remember the Master said to his disciples, “There is more that I would tell you, but you’re not ready for it.” Do you think he meant that because they had no capacity for it? No, there was another meaning there, for he later said, and not very long after he said, “I have told you everything that the Father has told me.” And yet he said, There is more.”
And so, when you put these two together, you find what he was saying is this. There is a place in consciousness where you must terminate your belief that you’re going to find something from someone else. Even that which appears as the Master had to say to them, “There is more that you should know, but I cannot tell it to you. But when the Comforter comes, when the very Spirit of Truth comes, you will be given that which you must know.”
So there is a place where mouth to mouth reaches a limitation that must be fulfilled only by self-realization that I am the living Spirit Itself, and then the Spirit of Truth of your own Spirit becomes to you what Jesus had been to those disciples, your living Comforter as it became their living Comforter when the man of the flesh was no longer visible to them. And, finally, the Spirit of Truth came to give them what he had said was available for them but could not be given them by the personalized Jesus, but only by the realized Christ.
Your education begins when the Spirit of Truth enters your consciousness and the Infinite becomes your teacher. Then you know that what is being fed to you is the living Spirit Itself living Itself as your Self. Then the many mansions begin. They do not begin when two of us get together and talk Truth. The many mansions have nothing to do with the Truth that passes from one mouth to another. The many mansions begin when there is only one, and that one is your Spiritual Self, and that is the place he went to prepare. Always the symbolism must be seen. I am that place. I, the Spirit of your Being, am that place where the many mansions begin, and you cannot find I while you dwell in the belief of a human form. That must be understood.