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Lessons in Truth, by H. Emilie Cady, [1894], at

Lesson Twelve
Unity of the Spirit

1. Did we not know it as a living reality that behind all the multitude and variety of human endeavors to bring about the millennium there stands forever the master Mind, which sees the end from the beginning, the master Artist who Himself is (through human vessels as His hands) putting on the picture here a touch of one color and there a touch of another, according to the vessel used, we might sometimes be discouraged.

2. Were it not at times so utterly ridiculous, it would always be pitiful to see the human mind of man trying to limit God to personal comprehension. However much any one of us may know of God, there will always be unexplored fields in the realms of expression, and it is an evidence of our narrow vision to say: "This is all there is of God."

3. Suppose that a dozen persons are standing on the dark side of a wall in which are various sized openings. Viewing the scene outside through the opening assigned to him, one sees all there is within a certain radius. He says, "I see the whole world; in it are trees and fields." Another, through a larger opening, has a more extended view; he says: "I see trees and fields and houses; I see the whole world." The next one, looking through a still larger opening, exclaims: "Oh! You are

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all wrong! I alone see the whole world; I see trees and fields and houses and rivers and animals."

4. The fact is, each one looking at the same world sees according to the size of the aperture through which he is looking, and he limits the world to just his own circumscribed view of it. You would say at once that such limitation was only a mark of each man's ignorance and narrowness. Everyone would pity the man who thus displayed--aye, fairly vaunted--his ignorance.

5. From time immemorial there have been schisms and divisions among religious sects and denominations. And now with the newer light that we have, even the light of the knowledge of one God immanent in all men, many still cling to external differences, so postponing, instead of hastening, the day of the millennium; at least they postpone it for themselves.

6. I want, if possible, to help break down the seeming "middle wall of partition" (Eph. 2:14), even as Christ, the living Christ, does in reality break down or destroy all misunderstanding. I want to help you to see that there is no real wall of difference between all the various sects of the new theology, except such as appear to you because of your circumscribed view. I want you to see, if you do not already, that everytime you try to limit God's manifestation of Himself in any person or through any person, in order to make that manifestation conform to what you see as Truth, you are only crying loudly: "Ho! everyone, come and view my narrowness and my ignorance!"

7. I want to stimulate you to lose sight of all

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differences, all side issues and lesser things, and seek but for one thing--that is the consciousness of the presence of an indwelling God in you and your life. And believe me, just as there is less separation between the spokes of a wheel the nearer they get to the hub, so you will find that the nearer you both come to the perfect Center, which is the Father, the less difference will there be between you and your brother.

8. The faith healer, he who professes to believe only in what he terms "divine healing" (as though there could be any other healing than divine), differs from the so-called spiritual scientist only in believing that he must ask, seek, knock, importune, before he can receive; while he of the Truth teaching knows that he has already received God's free gift of life and health and all things, and that by speaking the word of Truth the gifts are made manifest. Both get like results (God made visible) through faith in the invisible. The mind of the one is lifted to a place of faith by asking or praying; the mind of the other is lifted to a place of faith by speaking words of Truth.

9. Is there any real difference?

10. The mental scientist usually scorns to be classed with either of the other two sects. He loudly declares that "all is mind" and that all the God he knows or cares anything about is the invincible, unconquerable I within him, which nothing can daunt or overcome.

11. He talks about conscious mind and subconscious mind, and he fancies that he has something entirely different from the infinitely higher than either

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of the other sects. He boldly proclaims, "I have Truth; the others are in error, too orthodox," and thus he calls the world's attention to the small size of the aperture through which he is looking at the stupendous whole.

12. Beloved, as surely as you and I live, it is all one and the same Truth. There may be a distinction, but it is without difference.

13. The happy person who will from his heart exclaim, "Praise the Lord!" no matter what occurs to him, and who thereby finds that "to them that love God all things work together for good" (Rom. 8:28), is in reality saying the "all is good" of the metaphysician. Each one does simply "in all thy ways acknowledge him [or God, good]" (Prov.3:6), which is indeed a magical wand, bringing sure deliverance out of any trouble to all who faithfully use it.

14. The teachings of spirit are intrinsically the same, because Spirit is one. I heard an uneducated woman speak in a most orthodox prayer meeting some time ago. She knew no more of religious science than a babe knows of Latin. Her face, however, was radiant with the light of the Christ manifest through her. She told how, five or six years before, she had been earnestly seeking to know more of God (seeking in prayer, as she knew nothing about seeking spiritual light from people), and one day, in all earnestness, she asked that some special word of His will might be given directly to her as a sort of private message. These words flashed into her mind: "If therefore thine eye be single, thy whole body shall be full of light. . . .No man can

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serve two masters" (Mt.6:22-24).

15. She had read these words many times, but that day they were illumined by Spirit; and she saw that to have an eye "single" meant seeing but one power in her life; while she saw two powers (God and Devil, good and evil) she was serving two masters. From that day to this, though she had passed through all sorts of troublous circumstances--trials of poverty, illness in family, intemperate husband--she found always the most marvelous, full, and complete deliverance out of them all by resolutely adhering to the "single" eye--seeing God only. She would not look even for a moment at the seeming evil to combat it or rid herself of it, because, as she said, "Lookin' at God with one eye and this evil with the other is bein' double-eyed, and God told me to keep my eye single."

16. This woman, who had never heard of any science, or metaphysical teaching, or laws of mind,

was combating and actually overcoming the tribulations of this world by positively refusing to have anything but a single eye. She had been taught in a single day by infinite Spirit the whole secret of how to banish evil and have only good and joy in her. Isn't it all very simple?

17. At the center, all is one and the same God forevermore. I believe that the veriest heathen that ever lived, he who worships the golden calf as his highest conception of God, worships God. His mind has not yet expanded to a state where he can grasp any idea of God apart from a visible form, something that he can

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see with human eyes and handle with fleshly hands. But at heart he is seeking something higher than his present conscious self to be his deliverance out of evil.

18. Are you and I, with all our boasted knowledge, doing anything more or different?

19. The Spirit at the center of even the heathen, who is God's child, is thus seeking, though blindly, its Father-God. Shall anyone dare to say that it will not find that which it seeks--its Father? Shall we not rather say it will find, because of that immutable law that "he that seeketh findeth" (Mt.7:8)?

20. You have now come to know that, at the center of your being, God (omnipotent power) ever lives. From the nature of your relationship to Him, and by His own immutable laws, you may become conscious of His presence and eternally abide in Him and He in you.

21. The moment that any man really comes to recognize that which is absolute Truth--namely, that one Spirit, even the Father, being made manifest in the Son, ever lives at the center of all human beings--he will know that he can cease forever from any undue anxiety about bringing others into the same external fold that he is in. If your friend, or your son, or your husband, or your brother does not see Truth as you see it, do not try by repeated external arguments to convert him.

22. "And I, if I be lifted up from the earth, will draw all men unto myself" (Jn. 12:32). That which is needed is not that you (the human, which is so fond

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of talk and argument) try to lift up your brother. The Holy Spirit, or Christ within him, declares: "And I, if I be lifted up, will draw all men" (Jn. 13:32). You can silently lift up this I within the man's own being, and it will draw the man up unto--what? Your teaching? No, unto Christ, the divine in him.

23. Keep your own light lifted up by living the victorious life of Spirit. And then, remembering that your dear one, as well as yourself, is an incarnation of the Father, keep him silently committed to the care of his own divine Spirit. You do not know what God wants to do in him; you never can know.

24. If you fully recognize that the God that dwells in you dwells in all men, you know that each one's own Lord, the Christ within each one, will make no mistake. The greatest help that you can give to any man is to tell him silently, whenever you think of him: "The Holy Spirit lives within you; He cares for you, is working in you that which He would have you do, and is manifesting Himself through you." Then let him alone. Be at perfect rest about him, and the result will be infinitely better than you could have asked.

25. Keep ever in mind that each living person in all God's universe is a radiating center of the same perfect One, some radiating more and some less, according to the awakened consciousness of the individual. If you have become conscious of this radiation in yourself, keep your thought centered right there, and the Spirit of the living God will radiate from you in all directions with mighty power, doing without noise

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or words a great work in lifting others up. If you want to help others who are not yet awakened to this knowledge, center your thoughts on this same idea of them--that they are radiating centers of the All-Perfect. Keep your eye "single" for them, as did the uneducated woman for herself, and Spirit will teach them more in a day than you could in years.

26. Throughout the ages man has leaned to the idea of separateness instead of oneness. He has believed himself separate from God and separate from other men. And even in these latter days when we talk so much about oneness, most teachers of metaphysics manage again to separate God's children from Him by saying that while the child may suffer the Father knows no suffering nor does He take cognizance of the child's suffering; that we, His children, forever a part of Him, are torn and lacerated, while He, knowing nothing of this, goes on as serenely and indifferently as the full moon sails through the heavens on a winter night.

27. It is little wonder that many, to whom the first practical lessons in the gospel of the Christ came as liberation and power, should in time of failure and heartache have turned back to the old limited belief of the Fatherhood of God.

28. There is no real reason why we, having come to recognize God as infinite substance, should be by this recognition deprived of the familiar fatherly companionship that in all ages has been so dear to the human heart. There is no necessity for us to separate God as substance and God as tender Father; no reason

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why we should not, and every reason why we should, have both in one; they are one--God principle outside of us as unchangeable law, God within us as tender, loving Father-Mother, who has compassion for our every sorrow.

29. There is no reason why, because in our earlier years some of us were forced into the narrow puritanical limits that stood for a religious belief, we should now so exaggerate our freedom as to fancy that we are entirely self-sufficient and shall never again need the sweet, uplifting communion between Father and child. The created, who ever lives, moves, and has his being in his Creator, needs the conscious presence of that Creator, and cannot be entirely happy in knowing God only as cold, unsympathetic Principle. Why cannot both conceptions find lodgment in the minds and hearts? Both are true, and both are necessary parts of a whole. The two were made to go together, and in the highest cannot be separated.

30. God as the underlying substance of all things, God as principle, is unchanging, and does remain forever uncognizant of and unmoved by the changing things of time and sense. It is true that God as principle does not feel pain, is not moved by the cries of children of men for help. It is a grand, stupendous thought that this power is unchanging law, just as unchanging in its control of our affairs as it is in the government of the starry heavens. One is fairly conscious of his entire being's expanding into grandeur as he dwells on the thought.

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31. But this is not all, any more than the emotional side is all. True, there is law; but there is gospel also. Nor does gospel make law of no effect; it fulfills law. God is principle, but God is individual also. Principle becomes individualized the moment it comes to dwell in external manifestation in a human body.

32. Principle does not change because of pity or sympathy, even "as a father pitieth his children" (Ps. 103:13). The Father in us always moves into helpfulness when called on and trusted. It is as though infinite wisdom and power, which outside are Creator, Upholder, and Principle, become transformed into infinite love, which is Father-Mother, with all the warmth and tender helpfulness that this word implies, when they become focalized, so to speak, within a human body.

33. I do not at all understand it, but in some way this indwelling One does move to lift the consciousness of His children up and to place it parallel with God, Principle, Law, so that no longer two are crossed, but the two--aye, the three--the human consciousness, the individual father, and the Holy Spirit--are made one. In every life, with our present limited understanding, there come times when the bravest heart goes down, for the moment, under the apparent burdens of life; times when the strongest intellect bends like a "reed shaken with the wind" (Mt.11:7), when the most self-sufficient mind feels a helplessness that wrings from it a cry for help from "the rock that is higher that I" (Ps. 61:2).

34. Every metaphysician either has reached, or must

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in the future reach, this place; the place where God as cold principle alone will not suffice any more than in the past God as personality alone could wholly satisfy. There will come moments when the human heart is so suddenly struck as to paralyze it, and for the moment it is impossible, even with strained effort, to think right thoughts.

35. At such times there will come but little comfort from the thought: "This suffering comes as a result of my wrong thinking; but God, my Father, takes no cognizance of it: I must work it out unaided and alone." Just here we must have, and we do have, the motherhood of God, which is not cold Principle any more than your love for your child is cold. I would not make God as Principle less, but God as individual more.

36. The whole business of your Lord (the Father in you) is to care for you, to love you with an everlasting love, to note your slightest cry, and to rescue you.

37. Then you ask, "Why doesn't He do it?" Because you do not recognize His indwelling and His power, and by resolutely affirming that He does now manifest Himself as your all-sufficiency, call Him forth into visibility.

38. God (Father-Mother) is a present help in time of need; but there must be a recognition of His presence, a turning away from human efforts, and an acknowledgement of God only (a single eye) before He becomes manifest.

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