LIVING IN THE FOURTH DIMENSION A Real and permanent body 14a – herb fitch
I want to address this first question to every woman who is present. I want you to imagine, for the moment, that you are a thirteen year old girl called Mary and that the angel Gabriel has come to you in the Silence, advising you of this blessed event. Even your husband knows nothing about it; and now, through some miraculous circumstance without knowing your husband, as the Bible calls it, you’ll give birth to this boy. You become a woman who, in all of the centuries, is uniquely different than every other woman on earth because you, without a man, have given birth to a boy. Now just what would that do to you as a person? How would you feel? What kind of a life would you live after that event?
And then ask yourself this: If such an event had occurred in your life, do you really believe you could ever be a physical woman again? Do you believe that you could have normal physical relations with a man again, considering you had just given birth to a child without a man? Could you possibly enter into normal marital relations and have children a normal way after that? Would you even consent to it? Would you not be away on a cloud somewhere living the glorious Life of knowing the Father in Oneness? Is it not ridiculous to assume that a woman went through such an experience and then gave birth to children the normal way, many children to be exact?
You know, sometimes the children of Mary are sort of swept under the rug. And we’re told that Jesus had only cousins, not brothers and sisters. There will be a day when all of us, in the knowledge of the Truth of Being, will have access to a different kind of record. Some call it the Akashic Record. It’s a sort of a cosmic tape recorder, and those who can read the cosmic tape recorder have much to say about the events in the life of the young Jesus, events that are completely eliminated from the mass consciousness because they’re not recorded in the Bible.
And in these records, which are an expansion of the known facts to man, it is indicated that the first child that arrived to Mary, after Jesus, was the daughter, Miriam. And at that time, Jesus was five, and do you know from the age of five for Jesus to his fifteenth birthday, Mary was having children, one after another, until he had five brothers and three sisters? And for your records, these are the names, and this is the sequence: There was Mary, Miriam rather, and then there was Joseph. Then there was James. Then there was Simon, and then came the second girl, Martha. Then after Martha came, oh, I think it was Jude and Amos, and finally the youngest daughter, that little child of the family, Ruth. Now these were the eight brothers and sisters of Jesus, and although most people would at least give Mary four or five children, the Akashic Records reveal eight.
Now then, the importance of these children is this. They indicate that, first of all, what we call the virgin birth was a spiritual way of designating a special kind of birth, and these children, then, became an integral part of the living experience of the young Jesus because, you see, at the age of fourteen, he had no father again. His father passed on, and the father of the family became Jesus at the age of fourteen. And all of this early history in which he had to learn, as you and I have had to learn, the patience, the forbearance, the tolerance, overcoming the afflictions of the world one by one, day by day,—building within the strength, the understanding, and finally the awareness of Divinity,—all of this was necessary to him, as it has been to you and to me. And you cannot take the children and put them away and pretend there was one child, or even say, “This one came a special way, and the others came a different way.”
We today are sophisticated enough not to need, not to need this strange kind of exaggeration that tries to give authenticity to Truth by inventing supernatural events. The events, themselves, as they were are quite supernatural enough, without the imagination of man or the superstition of religion. Significantly, you must remember that John completely eliminates all reference, not only to the virgin birth, but to the birth of Jesus at all.
Now, Jesus was an ordinary boy. He learned, of course, that the real Truth of his Being was not that Mary was his mother or Joseph his father, but rather that he was the expression of God. But let’s look at his early life. We watch him grow up, and we find that in every respect he is a normal boy with one difference. He is rather sensitive to things that, in some way, deny the holiness of God.
At an early age, he’s taken to Jerusalem by his father, and he’s amazed. He can’t believe it. They won’t let his mother in the temple. They segregate men and women, and he just cannot believe it. He’s infuriated. Why in the world do they do that? And that was one of the questions he was always asking his elders. Why do they separate mothers from the worshipers in the temple, so that women and men are not One?
And he asked many other embarrassing questions. He’d say, “What’s behind the veil of the Holy of Holies?” To everyone else that was sacred. You couldn’t talk about it, but he wanted to know what’s there. And then he’d have another embarrassing question for his elders, “If God loves his children, why do we make all these sacrifices of blood and animals to win God’s favor? Isn’t that denying that he loves us?” And if the temple is so sacred, why do we have all this trade and barter in the temple? Question after question from a young boy, and the elders try to brush it off.
Now, there were many times in his childhood when he became aware that he was different. In fact, he became aware in his teens that he had a mission, and when, at the age of fourteen, his father died, he was saved from something he didn’t want to do. The plans had been for him to go to the rabbinical schools in Jerusalem, and he had been there. He had seen the hypocrisy. He had seen priests who are political appointees. He had seen all kinds of life that was a total denial of the presence of God, all under the name of religion.
And at the age of fourteen, the last thing he wanted to do was to be guided into the channels of orthodoxy, learning all of the pious phrases without the Spirit behind them, and even though his father’s death was a blow to the family, it prevented him from going to Jerusalem to study because he had now stay and be father to eight. The last child came just shortly after the death of Joseph.
In his fifteenth year, as he was teaching his brothers and sisters, they kept asking him how to pray. They wanted to learn certain prayers, formulas, you know, so that they could just memorize something and pray by memorization. And he was trying to teach them another way, a living Way, and do you know he was only fifteen when he gave them The Lord’s Prayer? And its purpose was to teach them to pray spontaneously. God is here, and God is living, and to the living God, who is here, your prayer is; “Thy will be done, not mine.”
And all of us adults, through the centuries, who’ve tried to understand that prayer, were trying to understand the prayer of a fifteen year old, who was teaching it to eight little brothers and sisters, and not a memorized prayer, but a flexible prayer, a prayer that said, “Father, Your will for me yesterday, and your will for me today, and your will for me tomorrow is ever to bring me into further understanding of You, to bring me closer to You, to let me know who I am in relation to You. And I, having a finite human sense of mind, I release that finite sense of mind and let your infinite Mind guide me: Thy Will, Thy Kingdom, Thy Power.”
And always the boy was now becoming aware of pre-existence, not only of his ingrained Divinity, but of his Divinity before the form appeared. He was learning the secret that you and I probably have not really learned to the full. He was learning that he had always been alive. To the world, he was fifteen. To himself, he was an immortal Being. The mortal human selfhood had become conscious of its immortality, and by the time he was twenty, he knew more about God than most of those who walked the earth, speaking the name of God in vain.
At the age of twenty to thirty, he had an unusual problem. It was to stop the possibility that he would be famous. He didn’t want his personal self famous, for it would be a competition to the message he was teaching. There were many in those ten years who knew him to some degree, but did not know that he was the same one who would’ve appeared somewhere else. For instance, there were those Hebrews in Alexandria who thought—Even though he was quiet staying at home, his fame spread to them;—this man knew the Bible. This man knew something behind the Bible, and those who were closer to him had spread his fame in some way, even though he performed not a single miracle.
And so he was offered many positions. As a matter of fact, the Alexandrians said to him, “You know Jerusalem is going to fall some day. We heard it prophesied. Why don’t we set you up here in Alexandria? You can be their competitor for a while, but you will outdistance them, and you will take over when they are defunct.” He thanked them very courteously, and that’s how he did not become the head of religion out of Alexandria in Judaism.
And again, there was another offer from the Sadducees. He was given quite a number of offers, usually from wealthy bankers, people with good intentions, but people who thought they wanted to be near when the new regime came about, just like his own disciples later felt, that in the new regime, they would sit on his left and on his right while he sat on the throne of David. That throne of David, to him, was not where he planned to sit. He had already become conscious that he was not the Messiah to a little group.
He knew about the Light of the world, and now his whole function was what you and I are learning to do, to be patient. He knew the meaning of long suffering. He knew the meaning of really surrendering to the Will. There was no temptation on the earth that could pull him out of simply day-by-day releasing himself to the inner Presence until there was a conscious Union, until there was a complete and total inner Crucifixion of all personal sense.
It’s only when you become aware of his youthful trials that you can see him as Joel saw him, that his entire life was devoted to overcoming personal sense, personal limitation, personal needs, personal afflictions, even personal betrayal. Always, the overcoming was accomplished in the knowledge that the Spirit of God stands right here performing its perfect work, regardless of what the human mind sees or understands. He had learned not to deny the ever-present perfection of Divinity within his own Being, within those around him. He never denied the Omnipresence of God. He made no big public uproar about it, and so very few people knew him, other than the son of the carpenter who died, the boy who took care of his mother’s children so well, and he was quite good at it.
He was an excellent father. It was a fatherhood by proxy, and he was also good with money. He knew how to make ends meet. And he worked well. His work was highly regarded, but he knew his time was coming. Even though he kept saying to his mother, “My hour has not yet come,” he knew it was coming, and so he prepared for that day. He said to Joseph, “It’s going to be your turn now to take over. You’re the eldest after me, and so now I’m putting the funds in your hands. They’re not much. They’re meager, but when I go away, I want you to know that I’ll be sending some.” And so for two or three years, he prepared Joseph to run that house, and later Joseph prepared James.
And when he did leave in his twenties, he didn’t go very far. He went to the City of Capernum, met a boat builder, a man named Zebedee who had two sons, John and James. You know the cabinet maker that Jesus had become now became a boat builder. He had a way of building boats that were more safe than any boat in that area. And so the father of John and James became quite wealthy through Jesus. They were partners, boat builders, and in that area most of the boats on the lakes were built by Zebedee, designed by Jesus; and this is how he earned his money, and this is the money he sent back to Joseph to take care of the family.
And often, he would take a trip, and always on his trips, he’d be waiting for “his hour to come,” the time when he could be visibly about his Father’s business. And the time came. When the time came, there was a new Jesus walking the earth. He had been in the wilderness. He had been baptized by the Spirit. He walked in a celestial body, visible to men as a body called Jesus Christ. No one knew he walked in that celestial body. No one knew they, too, someday would walk in that celestial body. And now he had to show what would be considered un-showable, teach what was un-teachable. He had more to face than any of us in this room.
He had the full ceremonial religion of Judaism with all its rituals, and he had the might and power of Rome, and in between the two,—completely surrounded by ignorance of what he was doing and who he was, and what he had learned and what he knew,—he had to make manifest the power of God. He had to glorify the Father. He had to open the heart of the world to the fact that the Spirit of God not only indwells every mortal being on earth but is the living Essence and Reality of that which we call the mortal being.
It wasn’t enough for Jesus to say, “The Spirit of God indwells you.” He had to show that the Spirit of God is You. And so we come to a moment when he’s on his hands and knees washing the feet of the disciples. He says, “You don’t understand what I’m doing, but some day you will.” Peter instantly shows he doesn’t understand: “Oh, you can’t wash my feet. I won’t let an important one like you wash my feet.” Now, what brings that to attention, of course, is that the ritual of the washing of the feet happens on Maundy Thursday, and we have discovered that throughout the ages this ritual has been repeated in all of the religions in some way.
The Pope saw fit to repeat it, as usual, and a very interesting parallel must be drawn, because after the Pope had washed the feet of ten old men in a nursery home, he found a reason to comment on those priests who had defected the church, and without calling them “Judas,” he referred to Judas. The implication was quite clear, that just as Jesus had his “Judas,” Catholicism today has its defecting priests. That incident would have been, maybe, a bit insignificant, except for the fact that he had just washed the feet of these ten old men. And the question is: When he washed the feet of the ten old men, was he doing what Jesus did when he washed the feet of his disciples? Had the Pope understood?
And so we look at it, and we find that referring to the defectors as a Judas, as vial creachers who’d gone back on their oath is a little different than Jesus turning to Judas and saying, “Here, take the sop and go about doing what you must do.” One is non-resistance, the other is resistance. And wherever you see the difference between non-resistance and resistance, you’re catching the spiritual message. Now much of the ritual of churchdom today is along those lines. It does the outer things without the inner significance, without the inner realization.
And so just the same as people will lay hands on and think they’re baptizing somebody with the Holy Spirit, they will wash the feet; and it really never penetrates to the core of what Jesus was doing. Having obtained the awareness of Divinity as the Identity of every man, he was washing the feet of his disciples in recognition of their spiritual Identity: I see you not as mortal man, but as the immortal Self. I see you as the invisible Christ.
And he was going deeper. He was saying to them, symbolically, your feet I am washing,—not your head, not your ears, not your face, not your hands,— but your feet, because this is what you stand upon. This is the foundation of your physical self, and now I’m trying to change your foundation. I’m trying to make you aware,—not of your physical being, because certainly your feet don’t need cleaning,—I am making you aware of your invisible spiritual Selfhood, and I want you to learn to stand on It. I want you to stand on your inner Divinity.
And so in recognizing the inner Divinity of his disciples by the washing of the feet, he was telling the disciples, “Now go and do likewise. Wash the feet of your neighbor. Love thy neighbor. Recognize the Christ of your neighbor. Recognize that each one who stands before you is the invisible Christ.” And that is washing their feet. You don’t have to get a basin of water to do it. This is the outer symbolism. You wash the feet of the world every day with your knowledge of the universal Christ. Therefore, when you do that, when you recognize the universal Christ, you have caught the meaning of washing the feet.
Now, you cannot turn over here and wash the feet of these ten and turn over there and condemn. The washing of the feet must be a universal, or you haven’t caught it. And so we must compare the Pope’s way of washing the feet with the Jesus way and see that they’re not identical, and we must further see that this is a clue to the reason for the defection. The understanding of the indwelling Christ as the Identity of mankind has not permeated through the religious world into the consciousness of its practitioners. If a man knew himself to be the Christ, would the issue be whether I get married or not?
Do you see, then, that if Catholicism cannot convince its own priests of the validity of its teaching, that it cannot convince its own congregations? And this same washing of the feet is going to occur in other religions than Catholicism, and I doubt if it will occur with the same inner meaning of Jesus. I doubt that the President of the United States could understand washing the feet and send boys out to kill. I doubt that nations of the world could learn to wash the feet correctly and do what they do. I doubt that governments and religions and politicians and educators and the peoples of the world are completely unaware that Jesus was saying, “Thou art the Christ.”
As I am, thou art. As I have learned my Divinity, I advise you of your Divinity; and I have to question this, too. If the priests, who left the church because they’re unaware of the message of Christ, did not have it, what about those who remained? Did they not receive the same teaching as the ones who defected? What about the children who are learning from them? What are they learning—about the indwelling Christ or about man-made ideas? You see, when Jesus kneeled and washed the feet of the disciples, he was also washing the feet of every man on the earth. He was making it impossible for any religion on this earth to be an interpreter of the Word of God. He was personally dying to all personal human sense.
This was absolute humility saying, “Follow me.” Your humility must be so great that you reach that high level of Consciousness, which says, “I cannot interpret the Word of God. I cannot be a mediator between God and man.” That humility was Maundy Thursday. You’re watching the beginning, the preparation for Crucifixion, a Crucifixion that should have been acknowledged on Good Friday, at every other day, because the Crucifixion is the capacity to step out of the finite ties of a mind that is not the mind of God.
Who was that who kneeled before the disciples? Who said, “I am washing your feet?” Who is this I? Was this not the inner Christ saying, “I, the inner Christ am washing your feet. I, the inner Christ, am purifying you of the belief in a personal you. I, the inner Christ, am cleansing you of all personal sense. I, the inner Christ, am building my own temple within you, the temple of the Soul, the temple of the Father, where the will of the Father in you can be done.
The Crucifixion of personal sense on Good Friday was not just a day. It was, as Joel reveals to us, another spiritual principle; and again, that spiritual principle, that inner Crucifixion was the end product of a long line of inner Crucifixions within the man, Jesus, so that there was no longer a human being there. There was the pure Christ, unadulterated by human sense, giving the pure Christ teaching that as long as there are two on the field there is one too many. The real washing of the feet is when you take this to your Self in your inner most Silence and throw open the windows of the Soul and let the pure Light of the Father dissolve all mortal sense. This is the acceptance of Divinity, not Divinity and a human me, but Divinity, period, all of this, a prelude to Resurrection.
How could there be a Resurrection unless the personal sense had been overcome, because resurrection is arising from the crucified tomb of personal sense into Self-realization? We were looking not at a man teaching his disciples. We were looking at our own inner experience before it happened. We were looking at the experience through which we are now going, the preparation for the illumination through Christ realized. As we are crucifying personal sense, accepting Divinity here and now, we are taking the words literally: “To live, to move, to have your being in God.”
And how can you do that? How can you live in God, move in God, have your Being in God, and still say, “I have a problem.”? Isn’t that sort of a paradox. Can a problem be in God? How can you say I have a mortal body? Can a mortal body be in God? How can you have a mortal life? And therefore, when we’re told, “Live, move, have your being in God,” we’re not being told that the Spirit of God indwells your mortal body. We’re being told that we are the Spirit of God. Live in that knowledge. Many people will say, “Oh, I know I’m the Spirit, I’m the Spirit. Of course, I’ve known that.”
Yes, they know it, but they do not accept that they are the Love of God, they are the infinite Life of God, they are the Self of God which has no problem, they are the Self of God which never lacks supply, they are Self of God without beginning or end. They say, “Oh yes, I’m the Spirit, and I have a problem. I’m the Spirit, and this is wrong over here. I’m the Spirit, and I’m trying to become One with God.” But the Spirit is God, and so you cannot say, “I am the Spirit.” You might just as well say, “I’m an automobile,” and think you are one because you said so. The Spirit isn’t becoming anything.
When you are able to say, “I am the Spirit,” because you are Being the Spirit, not becoming, then you’re closer to Easter Day, Resurrection Day, because you have come out of the belief that you are that mortal self who has a lack or limitation. Mary always thought of her child as a child of promise, but the world has never quite put the finger on something very important about that child. It was a child of Divine Love, and that Love is Eternal Love, a child of Eternal Love; and that awareness grew in the boy Jesus, that he was a child of Eternal Love, so much so that he and his Father had a discussion about it.
He was explaining his feeling about the Love of God, and he compared it to the love of his father, so he said to his father, “I know you love me, and I find that you are never really wrathful with me. Some things I do might disturb you, but I never raised you to the point of wrath, why then should my Father in heaven, who loves me, be raised to the point of wrath? Does he love me less than you? I cannot believe that my Divine Father loves me less than my father on this earth.” And Joseph had to say, “I see your point.”
Jesus had done something. He had reached that place where he not only had faith in God, but he had faith in everything about God. He had faith in the eternal Love of God as being his dispensation. When you and I say, “We have faith in God,” it would be wise for us to check out whether or not our faith includes every quality of God, and you’ll find that our faith is not a one hundred percent faith. We think we can be separated from God, and that’s not faith because God has said he couldn’t be separated from us. Any time we feel any imperfection is possible, that’s not faith in God, because we are saying that we don’t have faith in a perfect God. A perfect God does not permit imperfection.
Now, one of the fundamental blunders of all religious dogma is this: It teaches that the Spirit of God indwells a mortal man, and so you have mortal men going around saying, “The Spirit of God is in me.” And if you ever confront one of these fellows with a problem like this, he really doesn’t know what to say to you. “The Spirit of God is in you.” How interesting. “Where do you keep it?” “Well, it’s in me. It’s part of my being.” “Alright, I understand your brother has trouble with cancer right now.” “Yes, he’s in the hospital. He has cancer.” “Well, isn’t the Spirit of God in him, too?” “Oh yes, It’s there. It’s in him.” “Well, what is it doing while he has cancer?” “Oh, Oh, well, I couldn’t say.” “How can the Spirit of God be in this mortal body that has cancer? Impossible. You mean the Spirit of God is standing there twiddling its thumbs while your brother suffers? Is that what you think of God?” And, of course, there’s no answer to it.
The Spirit of God does not indwell a single mortal body on this earth. The realization of immortality is not that the Spirit of God indwells me. It doesn’t indwell me at all. Paul may have said that two thousand years ago to those who are on their way up learning. He was teaching them their grammar. He was teaching them basic arithmetic. He couldn’t give them calculus in one day. So we don’t have to be stuck with his relative teaching at that point.
You cannot be a mortal being, a body of clay that encases the immortal Spirit. How can an immortal Spirit be in a mortal body? Well then, what about this thing? That’s what this friend of mine said to me the other day, “I am the Spirit, but this carrier, he called it a “carrier.” He has every book of Joel’s on his shelf, every book. Of course, he’s never studied too hard. He can thumb through this Bible. He knows it well. He can recite passages you didn’t know were in there, and he knows he’s the Spirit, but he also believes that he’s a “carrier” for the Spirit, and that “carrier” is having all kinds of trouble because there’s duality.
Phrases like, “Choose ye this day, which ye shall serve, God or mammon,” it means nothing to this man at that point. He can’t see it. Now when you put the boy, Jesus, in the womb of Mary and take away his human father and try to make him a virgin birth, then all of the work he has done—from the age of one up to twenty and then up to thirty in losing personal sense, showing the way to Divinity realized—is erased from the Consciousness, from the teaching, and the whole point of his teaching is missed.
When you show him as he was, growing up, as you and I grow up, learning to divest himself of every false concept, crucifying the human mind which perceives iniquity that the divine Mind can never see, crucifying the belief in a mortal body that contains a spirit, but accepting that I and the Father are One, then do not attribute that to One who is divinely conceived, alone, separate and apart from other people, but say instead, “This is the One who learned to do for all humanity what they must do, and lived it.”
And finally, the greatest discovery that was ever made by Jesus has not been made by the religions of the world. He discovered God, and how strange that they have never discovered that That’s what he did discover. If he was the Son of God, that discovery would have been impossible; It would have been just there It is: “Naturally I’m God; God is my Father.” But he discovered It, rising up out of human sense. Now, when you have accepted your Immortality, you cannot also accept your mortality. That’s like saying the Spirit of God is in a mortal body. And as long as you try to live on both sides, the immortal and the mortal, you’ll find you get hurt in both places. You can’t split infinitives that well.
A woman had just learned that the Spirit of God was her Being. She had learned to some extent what she should do to overcome the belief in a personal self. All of this was making a great impression on her; and after she had it, she thought, she then said, “Now, about my husband, you know he’s getting older, and we have this great acreage and these responsibilities, and he’s not really quite able to do the things he used to, and he’s kind of worried about it and I am, and I’m wondering what I can do to, you know, cope with the situation.”
And I said, “Well, you can do one of two things. You can meet the situation humanly, or you can accept spiritual Identity for both of you. Now, I said, “Don’t try to do both. Either you are the child of God and he is, or you accept that you’re not the child of God, but if you try to be the child and act like a human, you’re starting out in an impossible situation.” Now, I said, “Suppose you decide that because he’s getting older and all of that, as you see it, that you really do want to do something for him. You say he doesn’t have the energy. Now, what can you do?”
And she thought about it, and she says, “There’s is really nothing I can do, is there?” There wasn’t anything she could humanly do to give him energy. The only way she could really help that family was to be a witness for Christ within. She had to learn how to wash her feet and his, and while going about it, to wash the feet of the sheep on the ranch. The Spiritual Way is not an extra something that you do. It’s not something you add to your human way. It’s a departure, and you don’t hold on to what you’re departing from, and you don’t turn back. The embryo that is born isn’t still an embryo, and though we come now to a place where we’re just infants, what about it? What’s wrong with stumbling as an infant?
Haven’t we learned that long suffering is part of the way? Of course, it’s a suffering. How could we possibly walk on spiritual feet in one minute? And so we are prepared for what appears to be a struggle. What of it? At least in that struggle, nothing gets hurt. The only thing that gets hurt is your sense of impatience and frustration, but there’s no hurt in this new struggle as an infant in Spirit. You are learning to do something that is breath-taking. You are learning how to let God be your Life. You are learning it’s possible to let God be your Life.
You’re not reading about a Resurrection in the Bible. You’re not going to a ceremonial and watching somebody wash somebody’s feet and going home and saying, “Gee, that was inspiring.” You are the Resurrection. You are going through the experience of Resurrection, from infancy and ultimately to full maturity in the Spirit. And the Jesus Christ Way is totally different. Then, even we know, as we proceed along our spiritual sense of the Way, because suddenly we come face-to-face with a new level: “I have meat. I can give you living waters.”
And you look, and you see you’re a disciple, and there he has no meat whatsoever, what’s he talking about? Or you’re at the well and you look, and here’s this man. He’s dusty with the road. What kind of living waters can he give me? I’ve got the well, not him. And there he is without meat, to see, for anyone, without wine, to see, for anyone, without bread, to see, for anyone; and he says, “I can give you anything you want,” but he has nothing, and that’s the beautiful thing that Joel has pointed out. He has nothing, but he can give everything.
Why? Where is it? In his nothingness, in his elimination of personal sense, in the crucifixion of the man, in the removal of all humanhood, of all mortality, there stands the infinite, immortal Self, which has all. And the man, with nothing, who knows I am of mine own self nothing, who has crucified mortality, finds him Self to be the Infinite Invisible expressing Its fullness. And this, that little boy knew in his twenties. He knew this was his Way, Resurrection out of mortality, out of limitation, out of a brief lifespan, out of all the lacks, the needs, the wishes, the hopes, the ambitions into the acceptance of Being—not God to be discovered somewhere.
This is the story of Identity, not God indwelling me, not the Spirit of God inside me, not seeking the presence of God, but recognizing your Being is the Presence of God. Your Being is that Presence, and then you’re in One. Then you’re in Union. Then you are casting no shadow, and then you are ready to see that every word, thought, and deed in the life of Jesus Christ was to bring you to the place where you and the Father are One and the same, that the Presence of God is your Being.
I am is just a word until you know I am is the Presence. I am the Spirit is just a word until you know that Spirit, that you’re saying you are, is God Itself; and when you accept any imperfection in your life, any lie, any untruth, any error, any evil, you are denying your Identity. You are punishing yourself. You are being what you are not. You cannot have a problem and be the Identity that Jesus taught you are. Do you see, then, that you are rejecting Identity when you say: “I need. I lack. I want. This is wrong. That is wrong. I’m sick.” or “I will die,” or even that “I was born?”
Identity is your only name. Whatever you shall ask in my name, you shall receive. My name is Spirit. And when you are asking in the name of Spirit, you don’t even ask. The acceptance of Identity is the asking. Resurrection is the realization of Identity. That one word is the key to the immortal Self. You cannot be that immortal Self unless you have put off the garment of belief in a mortal self. You cannot share the fruits of the Spirit with a neighbor unless you are that immoral Self; and you cannot be that immortal Self and accept problems in your life as a reality, nor can you accept problems in your life as a reality and say that you are the immortal Self at the same breath. Isn’t there a lot, then, behind washing the feet?
Isn’t this what our religion should be teaching about Identity, instead of poor crawling mortal sinners? We say today, “He is risen.” Where? Where has he risen? Look around you and see if he’s risen. He hasn’t risen in the consciousness of mankind where he should be rising. Mankind is still a density, but he is rising in our consciousness. That’s where he’s rising. That’s where the Spirit of God ultimately reveals Itself as the Identity of every man, where the Consciousness rejects all temptation to believe that I am not that One Identity to which the Father said, “All that I have is thine.”
You know he didn’t give that all-ness to the mortal who dies. He gave it to that which is his own Self, the Christ of Himself, which is called His Spirit in you, and then you get rid of that “in you”: His Spirit, I am. And in his Spirit is the all-ness of God, and wherever I accept less than the all-ness of God as being present, I am denying Identity, I am denying His Presence. And now, if I wash my feet correctly and know who I am, and wash your feet correctly and know who you are, and wash the feet of the world and know who everyone is, isn’t washing the feet the acceptance of the omnipresence of God?
Everywhere I am. Everywhere the Spirit of God is. Everywhere is the One Identity. You dwell with this, and you find that something lifts you above the limitations of a human intellect, and you come face-to-face with a wonderful paradox, which is very up-lifting. If I have a mortal mind, how can it know anything except a mortal body, a mortal life, a mortal experience? Is God mortal? How can the mortal mind know the immortal Father? It cannot. It receiveth not the things of God.
And so I am lifted above this moral mind, and now finally I reach a place where I, for an instant, glimpse the fact that the divine infinite Mind is the only Mind, and You live there a while. You experience Its, what might be called, rapture, the knowledge that I’ve been lifted above every human concept. I’m in the divine Mind, and it is my Mind.