Experiments in Practical Spirituality

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Experilllents inPractical Spirituality


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Experim.ents inPractical SpiritualityKeyed to A Search for God, Book II

by Mark A. Thurston, Ph.D.

A . R . E ~ P r e s s Virginia Beach Virginia


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Copyright 1980by theEdgar Cayce FoundationAll rights reserved8th Printing, May 2001

ISBN 0-87604-122-5

Printed in the U.S.A.


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CONTENTSIntroduction: How to Use This Book 1Chapter OneOPPORTUNITY 5Chapter TwoDAY AND NIGHT 18Chapter Three

GOD, THE FATHER, AND HISMANIFESTATIONS IN THE EARTH 29Chapter FourDESIRE 44Chapter FiveDESTINY OF THE MIND 56Chapter SixDESTINY OF THE BODY 68Chapter SevenDESTINY OF THE SOUL 83Chapter EightGLORY 95Chapter Nine

KNOWLEDGE 105Chapter TenWISDOM 117Chapter ElevenHAPPINESS 126Chapter TwelveSPIRIT 135


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Special NoteIn reprinting A Search for God, Book II, the pagenumbers were affected. In order for you to continue toconveniently use this companion volume, we haveincluded a "Page Number Reference Guide"beginning on p. 149. You will need to refer to thisguide if you are using a 1987 or later printing of ASearch for God, Book II.


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Introduction: How to Use This BookThis is a book for individuals who are on a spiritual journey.If you are worried that perhaps this book is only for people whoare in an A Search for God Study Group, please keep reading.This book has several ways in which it can be used. One use isas a supplemental aid to people in Study Groups working withBook II of A Search for God. However, I expect that just asmany people will read and use this book who are not currentlyable or inclined to join a group. The book is designed with theindividual seeker in mind.So what is this book all about? The word "experiment"sounds terribly scientific; and what does "cold, analyticalscience" have to do with spiritual growth? Admittedly

"experiment" is a scientific term, but there is a differencebetween modem scientific technology (unfortunately, not tooinclined to look beyond materiality) and the scientificapproach. Basically the approach of science is to test thingsto try them out-before claiming they are true.In this sense we need to be scientific-with the Bible, with theCayce readings, with the A Search for God volumes, or anyspiritual teaching.' We need to test the principles in daily,practical application. I f we discover that a principle works andthat it is applicable, then it is worth believing. That is what itmeans to experiment, and it can be done even with spirituallaws.What this book presents to you is an orderly set of principlesand theories to test. Some are going to work better for you thanother ones. I f you and a friend are both working with this book,you are going to discover also that different experiments workbetter for different people. In other words, even though we alllive under the same universal laws, there is still uniqueness inGod's creation. The same law applied by two unique souls mayproduce slightly different results. However, this fact should beexciting to us. It makes spiritual experimenting that muchmore diversified and open-ended than does experimenting withchemistry or physics.

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One feature of this book which I think you will enjoy is the"bite-size" approach to learning and growing which it offers. Alot of people do not .have time for more than five or ten minutesof reading a day. And many spiritually oriented books do not fitwell into that sort of life style. However, this book is based onthe premise that we can understand deeply only a few newthoughts at a t ime-not because of intellectual limitations, butbecause we have to live and apply something before we reallyknow it.And so, you will find nearly one hundred separate experiments in this book, designed to be read and applied individually. The reading will take only about five minutes. Theapplying may take a day for some experiments and severaldays or more for others. Each one will depend on how long youthink you need to work with it before moving on to the next one.The experiments are arranged in a consistent format. First isa quote from A Sea'rch for God, Book II. This quote will oftenstate the essence of the principle or theory which theexperiment will test. A Search forGod was chosen as a startingpoint for each experiment for two reasons. First, I felt that thistwo-volume series is the most succinct statement of thespiritual growth philosophy of the Cayce readings, containingthe essential ideas and hypotheses which each ofus would needto try out and apply if we are to develop greater spiritualawareness.The second reason for choosing A Search for God is that for along time I have been impressed with the idea of a growthsequence in learning. That is how I learned mathematics,physics, chemistry and most everything else in school. Certainideas can be learned only ifcertain other ones are learned first.Why would this not be true for spiritual learning as well? And ASearch for God seems to be one attempt in ~ p i r i t u a l l i t e r a t u r e topropose just what lessons in consciousness follow otherlessons. By using selected quotes from ASFG I have hoped torecreate this quality of unfolding awareness.Mter each of the quotes you will find an essay. Each essay isdesigned to expand upon and elucidate ideas from the ASFGquote. In some cases the essay draws heavily upon otherCaycereadings; occasionally from the Bible or some other spiritualteaching. In many of the essays the ideas are my own.

Finally, each segment of the book ends with a specificexperiment to be applied. Again, it should be pointed out thatyou must be the judge on each experiment as to the number of2


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days you will try to work on it. Those working on the book in aStudy Group will find that the one week between meetings maywork well.

I strongly encourage you to keep a recordofyour experiences.A spiritual growth journal is far more than just a diary of lifeactivities. It s a record of inner events. Tremendous additionalinsights often come from a process of writing out feelings andnew awarenesses. In Experiments in a Search for God,Volume I, I worded many of the experiments to say much moreexplicitly that I hoped you would record your progress andinsights for each step through the book. It becomes redundantto use those words continually in each experiment, but pleasekeep it in mind.

As you grow in awareness from applying these principles, Ithink you will discover that what we are doing is analogous tolearning the use of tools. Imagine that you received as a gift awhole array of tools (e.g., drills, sander, power saw, etc.). Youwould need to learn to use each one individually. To do so youmight focus for a day or a week on just that one tool, learningthe range of its abilities and the subleties of its operation. Thisanalogy is such a good one because it gives us a way ofanswering many questions and resistances which some peoplemay have to a book like this one. I've worded them in terms ofthings you might hear yourself saying as you read this book.1) "This experiment is crazy! If.I did this experiment all thetime, my life would be a mess." The key here is the italicizedphrase. The experiment does not suggest that you willnecessarily do any discipline all the time. I t asks you to focus ona behavior or an awareness for just a few days. Suppose, in ouranalogy, that we could not hope to build nice furniture until welearned how to drill neat holes. We might spend a daypracticing this procedure in different types of wood withdifferent drill bits. Admittedly, just drilling holes will never getthe furniture built, but it is a necessary skill to focus ontemporarily. I t is not an artificial exercise, it is a selective,focused effort for a greater purpose.2) "I could never do all these experiments at the same timeonce I have finished the book. It would be too many things toremember, plus some of the experiments seem to run counter toother ones." However, do you use all your tools at the same timeonce you have learned the operation of each one? No, you usethem selectively, confident that previous practice has shownyou what the effect of each tool will be upon the wood.3


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Similarly, upon completing this book you will have an array ofskills in consciousness to draw upon, using only the ones thatare needed in specific situations.3) "This particular experiment leaves me cold. I just cannotsee how it fits my life." Certainly there may be a fewexperiments which do not fit your needs at this time. In ouranalogy, if you have decided that all you ever want to build isbookshelves, then you may feel no need to learn to operate ajigsaw. However, be very careful about writing offa particularexperiment too quickly. Sometimes the very one we initially feelresistance toward is the one that will open up new areas ofourselves if we will persist through the initial confusion orboredom. For example, if I go ahead and learn how to use ajigsaw, I may realize that I want to build something besidesbookshelves.Finally, let me express how much I appreciate the encourage-ment I have received to write a companion volume toExperiments in a Search for God. The first volume waspublished in 1976 and in the intervening four years I haveheard from literally hundreds of people who have read andapplied the experiments in it. The fact that there is a secondvolume being published is evidence that this approach tospiritual growth has value and has worked for many people.

I f you do not have a copy ofExperiments in a Search for God,I think that you can feel comfortable in getting started withExperiments in Practical Spirituality, which you have in hand.Spiritual growth as a growth sequence is a bit different thanmathematics or physics as a growth sequence. The latter islinear and the former is more or less circular (or should we say aCJpiral, because we are making progress, not just going aroundin circles).With these words of introduction I now tum you loose in thelaboratory of your own life. I invite you and challenge you to trysome experiments-to test some hypotheses. Keep two helpersby your side as you work. First your sense of persistence.Certainly there are those rare moments of "eureka" in anyscientific experimental endeavor. But behind those momentsare days and weeks of persistent effort. And second, keep as ahelper your own sense ofhumor. Experimentingought to be funand sometimes funny. I hope that you will have an open,anticipatory, joyful and playful approach to making the ideasin this book come alive for you. Mark ThurstonFebruary, 19804


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Chapter OneOPPORTUNITY

"Opportunity is a material manifestation of a spiritualideal." p. 3To understand the principle ofopportunity we must considera pair of complementary concepts. First, that we all have idealsin life, even though we may not have considered themconsciously. Second, that every event and challenge of daily

living is specially designed and orchestrated to meet ourindividual needs in light of our ideals.

Too easily we fall into the following platitude, althoughadmittedly it is with the best of intentions: "There are no suchthings as problems; there are only opportunities." Potentiallythis is true, but only to the degree that we actually know how totum a difficult or challenging experience from stress or paininto discovery.

For example, suppose that I am out driving along a countryroad at night and get a flat tire. To my dismay I discover thatmy spare is also flat. Certainly this has all the makings of a"problem." Merely to repeat to myself the affirmation that"there are no such things as problems, there are onlyopportunities" makes neither my flat tire nor my stress goaway.

How then do I meet this situation in the fullness of itspotential as a chance til discover something? First I must seethat this situation is not the capriciousness of fate or bad luckbut that it has been specially designed by myself that I mightknow myself more completely. More specifically, the situationis a material representation of an ideal that I have held. Buthow could this be so? Who would hold as an ideal to be stuckalong a deserted highway at night?

That, of course, is not what s meant. Rather there are severalways in which an ideal might contribute to creating this

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experience. Recall that an ideal is that which is motivating anddirecting our lives. I t is a spirit of living. Consider that wesometimes allow an ideal to control us in an unconscious way.Some opportunities serve to bring into consciousness an idealwhich has been active yetnot clearly recognized or appreciated.For example, ifl have tended to ignore other stranded motoristsin the past, I may not as yet have fully understood theimplications of this neglect. Perhaps the current situation is amaterial manifestation of an ideal to which I need to face upand recognize. (In this case the word "ideal" is used to refer towhatever it is in a given situation which directs or motivatesyou. I t may or may not be the highest or best one you couldimagine. For example, we probably all have experiencedincidents in which an ideal of self-gratification overrides anideal of giving to others.)A second way in which opportunity may be a materialmanifestation of an ideal is the challenge to apply what wehave mentally set as an optimum ideal. I f have been prayingto have greater trust in the Lord, then perhaps this will createfor me physical circumstances in which I'll have the challengeand chance to live that way.The example of the flat tire is perhaps very simplistic, but itserves to illustrate our first insight about opportunity.Knowing how to make a situation an opportunity instead of aproblem begins by recognizing how our ideals have played arole in creating these circumstances.

Experiment: Try meeting each "problem" which confrontsyou in daily .life with this question: "How would my ownthoughts and ideals have played a role in helping to create thissituation?" (Examples-(!) financial problem: perhaps pastthoughts of fear about losing money created a self-fulfillingprophecy; (2) health problem: perhaps past attitudes toward mybody led to poor eating habits and now this illness; (3)relationship problem: perhaps I have silently been overlycritical of this person in the past.

"Each one of us is in a particular job, a particular home, aparticular city, state and nation because he has preparedhimself for this pattern. It is a time and place ofour choice. Wemust begin our service here, now." p.6


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Restlessness is a quality which can especially undermine ourcapacity to recognize a situation as an opportunity. A mindwhich wanders to imaginings about hoped-for future changesis unable to recognize the chance for growth and discover it inthe present. And so, a key to recognizing and using opportunityis the capacity to be in the now.This is quite a skill because there are so many cultural forcesthat would teach us to be restless. I f have a cold, televisioncommercials instruct me to swallow a few pills and avoidfacing what my body may have been trying to tell me. Even theexperience of being by oneself for a time is rarely tolerated inour society. We become restless in just facing ourselves, and ahuge array of entertainment and diversions is all too availableto us.Paradoxically, when we resist the moment-when westruggle against the conditions which life has brought in aspecific situation-that resistance serves to lengthen theexperience. The old adage of "the watched pot never boils" is apsychological, if perhaps not physical, fact. When we resist theevents of the moment we act to strengthen their hold and toprolong their existence. And this is far more than just therelativity of time which predicts that experiences we enjoy goby more quickly. Rather it is because there are lessons to belearned-opportunities which must be met..

I f we resist recognizing the "opportunity quality" of adifficult situation and become restless, then it makes it all themore likely that the current conditions will remain until wediscover what the situation demands. And even i fwe seem to belucky and by our restless nature act so as to change thecircumstances, we have no doubt insured a recurrence of thesituation sometime soon. I f I swallow pills to get rid of illnesssymptoms without taking time to listen and learn from mybody, I insure that soon there will be a new illness. Ifl restlesslytum on the television to avoid dealing with how I am feelingtoday, I insure that just ahead there will be a circumstance tomake me face that feeling.Our affirmation can be, "I am in no hurry to have the presentmoment end-I want to experience it and know it as fully as Ican." Such an affirmation invites the inherent opportunity forthe learning and discovery which is a part ofevery moment toreveal itself.

Experiment: Whenever you find yourself restless or dis-7


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enchanted with a current situation, becomeawareofhowithasbeen particularly created for you here and now because itperfectly meets your need for that experience. Thank the Fatherfor it.

"Through simple thoughts and acts we prepare for thegreater opportunities that lie ahead of each soul." p. 4No doubtwe usually fail to recognize what is really important

or what really counts in daily life events. Trained to measuregreatness by appearances, we frequently miss the trueopportunity ofan event. But life in the earth is not at all what itappears to be. In fact it is only through doing the little thingswith love and awareness that anything lasting is achieved.Those of us who are actively working on the spiritual pathespecially want to make a difference in the world.Wewant to beable to do things that will heal and bring greater peace forhumanity. Yet seemingly it appears out of our reach to makemuch of a difference. Lacking the power base of a world leader,how can we have any leverage at all in the world situation?For this kind of thinking, one of the most perplexing of allBiblical events is God's promise that an evil city would be savedby the righteousness of even ten people. Viewed by a strictlyphysical standpoint this seems absurd, particularly becauseeven ifAbraham would have found those ten righteous men, itwould have been highly unlikely that they would have beenleaders of the city. More likely they would have been humbleand poor workers.But a principle of this story is thatthereisin fact great powerin "behind-the-scenes" loving. There is a power of mind andspirit to reach out beyond physical limitations and touch thelives ofothers, even without their knowing or understandingwhat has happened. Perhaps this principle is akin to a tuningfork, which after having been struck can also set other tuningforks vibrating. Perhaps in the st:nallest act of kindness andlove we stimulate that same responsive chord in all ofhumanity.The Edgar Cayce readings frequently pointed out to peoplethe significance of the little things-that before any big thingscould ever materialize there had to be an attention to littlethings properly done.8


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Q-6. Plea.se tellmewhy the big things I htweworkedonhavefailed to materialize. Wherein have I failed? How may I-A-5. [Interrupting] For the little ones have notbeen kept justas close in touch with the development of things as should be.The big things will develop, the big thingswill comeout for theentity. Keep the heart singing. Keep the face toward the light,keeping self in attune to that Oneness wherein all power, andall force, is at the command of the entity in applying thoseforces known within self to meet the needs of each and everycondition. 39-4

David Spangler in his open letter to the spiritual communityat Findhom, Scotland, makes a similarpoint. Here is a group ofpeople intent on making a difference in world consciousness.Even by appearances it seems that they are on the verge ofsomething great. However, notice what Spangler suggests isthe real work and the real purpose for this community:

"Thus, in demonstrating the everyday quality of theChrist, the mission of the community, as I see it, is toemphasize the quality withwhich it transforn1s the eventsof every day into meaningful reflections of a divine spiritin action, love in action, wisdom in action, intelligenceand will in action . .Each day, people in the communityare meeting challenges, raising families, doing work,trying to grow, communicating, sharing, struggling,pondering, uplifting, living; individually and collectivelythese experiences are the strength and the invocation ofFindhom towards the Christ. The great event lies in thecollective events that fill the lives ofquiet, ongoing peoplewho may never stand out or seem possessed of specialrank or talent within the whole. . .(Spangler, Reflections on the Christ, p. 106)To recognize and respond to opportunity we must have the

greatest of sensitivity. We must be able to go beyond ourcultural tendency for the grand achievement or impressiveaccomplishment and instead focus on the highest quality ofresponse to life no matter how small or insignificant it mayseem to be.Experiment: Focus on doing the little things ofdaily life welland with love. Choose one "little" thing, such as beginning theday with a prayer of gratitude, smiling, offering to helpanother.

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"If we do not watch ourselves and know that ofourselves wecan do nothing, our life may become clogged with egotism,bitter resentment, petty jealousies, and evil thinking." p. 4Our ability to surrender may often be a measure of howsuccessfully we are able to meet an opportunity in life. For Godto work through us we must learn how to let go. Teachingsabout the practice of meditation are particularly instructive onthis point and very relevant, as well, if we remember that wewant to develop a meditative consciousness toward all oflife. Inhis book, Creative Meditation and Multi-Dimensional Ex

perience, Lama Anagarika Govinda writes:"To make life great, we must not try to hold on to any ofits momentary aspects. Even the functions of our bodyteach us this by reflecting the laws oflife. Everything thatwe try to hold on to, be it air or food, turns into poison.Exhalation and elimination are as important as inhala-tion and the intake of food."

(Govinda, Creative Meditation and Multi-DimensionalExperience, p. 191)This willingness and capacity to release and let go must becoupled with a complementary principle. Before letting go and

surrendering we first have to affirm that which is our ideal.Herein lies the difference between release and indifference. I f Ido not worry about a certain person or certain situation, is itbecause I have surrendered and released it to God or is itbecause I simply do not care that much about it?The kind of release that allows God to work through us mustbe preceded by a conscious affirmation of what we believe inand what we seek. If I expect God to work through me to helpyou, I should realize that there are two ways I can prevent thisfrom happening. The first way would be to release all thoughtsand concerns about you without first having affirmed mydesire for your well-being (in other words, this would beindifference toward you). The second way would be to havegreat conscious concern for your well-being but to end upworrying about you constantly rather than turning it over toGod.Experiment: Practice a sense of release, of turning things

over to God. Ask for His help frequently. Do the best you can,10


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but know(and live as you know) thatby yourselfnothing can beaccomplished of real value. Write and use as needed your own"release. affirmation" such as: "I release this person orsituation into the hands of God, trUsting that He will bring toboth of us that which is most needed."

"Our so-called better judgment, from the material standpoint, may suggest that it is wiser to step aside and let itpass;for if there is to be a failure, it would be better for another tohave the experience rather than have it ourselves." p. 5

What is it about ourselves that must be protected? Theinstinct of self-preservation is within all living things and yetperhaps there are times when the impulse to protect self goesbeyond what is necessary. I t may be required to protect myselffrom physical injury, but is it always necessary to protectpsychological self-images which I have created? Wemighteachask ourselves, "How much time and energy do I invest inprotecting certain ways of thinking about myself?"For example, consider a person who has a self-image ofbeingvery poised and self-assured. No doubt he spends a considerable amount of energy making sure he is not placed insituations which would make him look foolish. Similarly, to alarge degree we all are probably trying to work on a self-imageof being a successful person (although our criteria for successwill differ). To what degree then do we try to avoid situations inwhich there is the potential for us to fail? How much do we holdourselves back and avoid risks that could lead to a failure ormake us look foolish?One of the joys of the.spiritual path is that it frees us fromsuch concerns about our own self-images. I t is a mark of greatpsychological and spiritual maturity to begin to define oneselfin tenns of the process of what one is trying to do with his lifeinstead of the form of what things look like. For example, thereis great freedom in seeing oneself in terms of the process ofmaking the effort to reach out and love, instead of in terms ofthe fonn ofhow things look. I f my loving overture is rejected orbelittled by another, how does that make me feel about myself?Can I hold to the self-image of one who cared enough to try tohelp, or do I become preoccupied with how foolish my seemingfailure must have appeared?A part of learning to truly meet the opportunities of life

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requires the development of this kind of psychological andspiritual maturity. We must dare to look foolish or fail for thepurj,oses of God's work through us. Experiment: Do not let fear of failure deter you from doingacts of love or service which are in keeping with your spiritualideal. Approach life with a boldness that is not afraid to appearfoolish. Seek opportunities to risk. Mfirm: "I am capable ofdoing well all that comes to me to do.""Are we giving hope, faith, and comfort to those who havenot had our opportunities? . .Is our faith firm in what has beenpromised, and are we passing it on to others?" p. 6Our work in the earth is not only to discover our oneness withGod but also our oneness with the rest of humanity. We.are afamily of souls and there are responsibilities to be learned andto be accepted by being part of that family. Certain archetypal or universal patterns of growth are metby all soulsat some point in their development. Considering thesoul that was Jesus to be a pattern for us all, one Edgar Caycereading suggests that He faced every challenge and temptationthatanyofusface.PerhapsthatisapartofwhatmadeJesussosensitive to the human condition.There is certainly evidence to support the notion of a humanfamily. We appreciate our commonality of experience with

others. However, as is often the case, we know of a principlebecause we have seen it or known it through a negativeapplication. In this case, the adage "misery loves company"says that when we are suffering we like to know thatwe are notalone in that current suffering.This experiment, however, asks us to find a more positive oruplifting expression of this principle. Even though persons whoare hurting may find some measure of comfort in discoveringthat they are not alone in their suffering, there can be muchgreater comfort in knowing that there is hope-that thisproblem can be moved through and the lessons learned. Wehave a "family responsibility" to give a sense of hope to peoplewe see struggling with those of life's challenges a n ~ tempta-tions which we have already faced.

I t is important to remember, however, a proper way toassume that responsibility. I t is not by making the person feel12


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guilty or inadequate for still having the problem. (For example,"Oh, haven't you solved that yet? I had that problem but havealready worked it through.") Nor is it to give advice. (Forexample, "I was faced with that difficulty once before and I canassure you that here is the way to solve it. . .")Instead, what such persons need to hear first from you issimply that you care and that you can sympathize with theirsituation. Next, what they need is a sense of hope which youmay provide. It is not so much hope that the problem will soongo away, becal:tse you cannot guarantee that. Rather it is hopethat something good and useful can come from the challengeortemptation of the current problem. For example, you might bewilling to share how a particular characteristic was strengthenedin you by this situation when you faced it. The person may thenask your advice on what to do specifically, butmake sure adviceis asked for before you give it. Most often you will find that thegifts of sympathy and hope are all that person needs.

Experiment: Make special efforts to help others throughopportunities for growth which you yourself have recentlyexperienced. Do not be "preachy" but rather be supportive andhelp others have faith. Begin to pray regularly for such people.Call, write a note or offer in some loving way to be with yourfriend in his or her time of need."If we do good, good must return to us, for like begets like,,not as a reward, but as a result of law.,, p. 7Here is a spiritual law; but we must be careful not to thinkthat we can manipulate it and use it to fulfill just any desire.This law describes far more than merely actions, because itincludes what is in our hearts as well. That is, it includes ourpurpose or motive. For example, suppose that I aid someone

with a difficulty knowing that I am going to be needing helpwith something of my own soon. Is my attitude that I am nowmaking an investment so that what I want will be forthcominglater? The purpose speaks louder than the action. Here is what!might expect in the future: Someone will be available to aid me,but he will be willing to help only ifhe is paid back in some way.The area of personal finances is another one in which theapplication of this law can be illustrated. It is a principle ofeconomic healing that one must give in order to receive.Because of this, tithing of our income is recommended. But13


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what is our consciousness toward tithing? As we give thatmoney, is it for the purpose ofgetting more back? Whatis in theback of our minds and behind our behavior? Most likely theeconomi,c healing does not work ifour motive in giving is just toget more back. The trick is to give without thoughtofreturn-tofind our joy in the very act of the giving.On the other hand, when we do give with the proper spirit, thelaw works to bring supply back to us. But what is behind howthe law has worked? It follows this principle: .We dr:


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love. The important corollary to this law is that the return ofwhat we give very often does not come from the same source towhich we previously gave. Ifl contribute $100 to a charity, I canhardly expect that charity to se;nd me back $100 next week. Inthe same way, i f give love and attention to a person in need Ishould not expect that that person will necessarily be the directsource ofwhat comes back to me. This sense ofopenness to giveand receive from wherever it is offered is crucial.. Too often wedecide just how we want to be loved and by whom, and ourrigidity may blind us from seeing just what is being presented.

Experiment: Do good for others but allow the good which bylaw will return to you to come from whatever source Godchooses. Observe that it will not necessarily come back from thesame person to whom you have done good. Keep a writtenaccount of unexpected good happenings."We must be in such close touch with the infinite source ofunderstanding that we at all times may render the right seruicein the right place." p. 8If love is infinite, then it not only reaches beyond boundariesQf time and space but italso has unlimited modes ofexpression.We are constantly challenged to expand our notion of lovingand to find new vehicles and modes of giving. Potentially webecome rigid in our "loving" if it means that we think we havefound the one way to give to others and that they must adaptthemselves to it if they want to receive from us.Probably we have all had the frustrating experience ofhaving people insist that they love us and yet their way ofloving does not fit our needs. The classic example ofthis is the"smother" type oflove. Certainly the intention may be good butthe way in which the love tries to express itself may not beappropriate or right.Of course it requires the greatest of sensitivity to be able to"render the right service in the right place." But the first step ismerely an attitudinal one on our part-a willingness tobe open

to discover new ways of serving and loving. Likely we insurethat we will miss the spiritual opportunity inherent in asituation if we enter into it with a predetermined and rigidnotion of how to love. Instead, our attitude and belief must bemore like this: I f I care about you and am willing to be really15


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sensitive to you and listen to you, then I trust that your needwill draw out of me the way of loving that you need.This capacity to render the rightexpression ofservice is a keyingredient of "righteousness." Not only must our intention becorrect but we must also be able to give in such a way that itmeets the uniqueness of the moment. This is sometimes a scarybusiness because, as with many things in life, we feel moresecure with the familiar. And we all have several familiar andwell-tested ways of loving and giving. However, our souls seekthe infinite nature of loving. We can each expect to beconfronted with situations which are opportunities to discovernew avenues for service. The discovery comes from asensitivity to what is needed by another rather than what weare used to giving.

Experiment: Be aware of how different situations andpersons require different types of love and service. Try to beespecially sensitive to appropriateness in your service toothers.

"Have we had a cross to bear lately? If we counted it anopportunity, it was easier to ca"Y Maybe we learned just thelesson we most needed in this experience." p. 9Sometimes in meeting a difficult life situation it may be

helpful to rememberthatfor the soul its experiences in the earthare dream-like; That is, the soul is "asleep" while in materialconsciousness and it might view daily life problems much asour conscious minds would deal with last night's dream. That isnot to say that for the soul our daily life problems are a merefantasy. Instead, it means that perhaps we can apply some ofthe tools of dream interpretation to our handling of achallenging waking life experience. Such an approach canoftentimes help us to perceive the opportunity which is present.Most important is the use of symbolic images. We arefamiliar with how our nightly dreams portray parts of ourunconscious selves in symbolic form. Has it ever occurred toyou that in a difficult waking experience, perhaps you could tryviewing the events, conditions and characters as symbols ofthe elements within your own soul?Such a technique will be most helpful if we proceed to anoverall view of the dream as did Edgar Cayce and Carl Jung.16


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That is, the notion that the dream has come to represent for ussomething which is trying to be bom into our consciousawareness. Jung's verydefinition ofa symbol points to this: thebest possible representation of a complex fact not yet graspedby consciousness. In other words, the best personal image ourunconscious could choose of some profound insight which hasnot yet been fully born into conscious awareness. The dream isa symbolic portrayal ofa newkind ofconsciousness trying to beborn. And notice how often that symbolic portrayal (i.e., thenocturnal dream) includes tensions, stresses or difficulties. Is itany wonder then that our waking dreams-which may equallywell illustrate in symbolic form a new consciousness trying tobe born-may be accompanied by feelings of confusion orstress?This technique requires that you make a shift in perspectivein viewing your life-that you consider the possibility that thesame wisdom which produces your sleeping dreams mayequally well produce planned waking dreams. Just as nonocturnal dream is interpreted by merely focusing on thepainful orconfused feelings in the dream, so we are challengedby this technique to discover what new state of consciousnessthese symbolic conditions are trying to draw out of us.Experiment: Select a current difficult life experience. Writedown in your journal: (a) exactly what is most difficult for youabout this, (b) what new state of consciousness you are

challenged to develop, and (c) what symbolic images yourecognize.

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Chapter TwoDAY AND NIGHT

"Through experience, through suffering, we come to knowday and night, light and darkness, good and evil, even as theSon, the Adam. 'Though He were a Son, yet learned Heobedience by the things which He suffered.'" p. 14One rarely hears the word obedience any more. In a time of"doing your own thing" it is hardly popular. Perhaps we live ina period in which the pendulum has swung to an. extremeposition. For centuries the pendulum was at the other extreme.A false notion ofobedience had been used to suppress aspects ofthe total person and to maintain authority and power overpeople. In reaction to this, at least in the Western world, weobserve a celebration of individual authority and personalgoals. And yet within every soul thete is an impulse to be obedient tosomething greater than oneself. There is a longing for certitudeand authority and leadership. Something in us knows that wefulfill ourselves by obedience, but only i f t is to the right thing.

And that right thing must be spiritual law.To the greater extent, the consciousness of humanity is notyet sensitive to or attuned to spiritual law. For example, Jesuspresented a law which says that he who would try to save hislife will lose it, and yethe who would be willing to lose his life forthe work of the Christ would actually gain his life. However, wetend not to be sensitive to that law. Because there is a drivewithin us to be obedient to something, we tend instead to followa law which says "save your own skin" or "the survival of thefittest."The point here is that obedience itselfis not the problem.Weare already obedient because there is a natural instinct withinus to be so. The problem lies in what we are obedient to. Toooften lacking spiritual sensitivity, we forget ordo not recognize18


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the law which would make us happy and fulfilled. We end upfaithfully obeying a law that considers only the ego or thematerial plane. We may like to think we are not obedient toanything-that we are our own person. However, such is notthe case.For example, i f one becomes ill he must choose the law towhich he will be obedient. Is it the law of oneness? That lawwould instruct one that body, mind and spiritare one, and thatany approach to healing an illness must deal with spiritualpurpose, attitudes, emotions and physical procedures. Or is heobedient to a philosophy of life and a law that considers onlythe material plane? Such obedience might lead him only toswallowing a pill to relieve the symptoms. The symptomaticrelief may come, but misguided obedience has not led to ahealing of the origin of the problem.Even the Master Jesus had a final lesson in obedience tolearn. Looking toHis lifeas an example, wecan see that it is nota sign ofweakness to be obedient. I t s nota denial offree will tobe o b e d i e ~ t to spiritual law. In fact the greatest joyand senseoffreedom comes from using our free wills to shift from obeyingthe laws of selfishness to obeying the laws of love.

Experiment: Select a difficulty in your life or some situationwith which you are struggling. Work at changing your attitudeby recognizing to what law it is you must be obedient in ordertomove beyond the problem. In your prayers about this difficultyask for a greatercapacity tobe lovingly and joyfully obedient tothis higher law."But seek ye first the kingdomofGod, andHis righteousness;and all these things shall be added unto you.,, p. 14There are three key phrases in the experiment as wordedbelow. I f we examine them more carefully in turn, it may makeyour work with this experiment more meaningful. (Skip downand read the experiment first.)One phrase is "to be happy." We are happy when we feel asense of fulfillment-when we have a sense ofobtaining orreaching that for which we have been seeking. But that whichwe are looking for is within ourselves. The objectofour longingand searching is in fact a state of awareness, a state of

consciousness. The recognition of this principle is crucial i f we19


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are ever to be lastingly happy. A second phrase is "need from the material world." Events,conditions, things and people in our outer, material world tendto stimulate within us particular states of consciousness.Seeing a person who I know loves me awakens in me aparticular state of awareness. Entering a room in which I had atraumatic childhood experience tends to awaken within me adifferent consciousness.The problem for us arises, however, when we begin to confusethe stimulus of the physical world with the response of ourinner consciousness. I may begin toconfuse the objector personof the outer world with the inner consciousness which itstimulates. I may begin to believe that I am powerless to bringforth that consciousness on my own andmusthave thatpersonor object to do so. I f the consciousness in question is that ofhappiness, then what I have done is to equate the person orobject with my happiness. I have forgotten that there may bemany ways in which that consciousness of happiness andfulfillment can be elicited.

This brings us to the third phrase, "to put God first." One ofthe great spiritual laws of the Bible is to seek first the kingdomof God and then all things will be added. However, many peopleunderstand this to mean that if they will put God first, thenthey will get a nice house, a nice car, plenty ofmoney and so on.The problem with this kind of thinking is that they still areequating certain outer things with the consciousness of beinghappy. The law instead promises that if we put God first thenwe will draw to ourselves whatever uniquely matches ourindividual conditions so as to awaken a sense from within offulfillment. A big part of putting God first is to give up ourpreconceived conditions of what it is going to take to make ushappy.Experiment: Tell yourself that for a week you will let go ofanxieties about how you will obtain what you think you need

from the material world in order to be happy. Make a specialeffort to put God first and be open to receive whatHe knows youmost need. Affirm that you will trust God to bring you that youhave need of."An examination of attitudes about material things, acritical study of personal ideals relating to possessions, will

provide the solution." p. 1520


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In the Western world we live in conditions of relativeaffiuence. That is, in the entire world whichhas so many peoplewith little food, shelter or proper health care, we live withgreater material blessings. How should we feel about this?What should our attitudes be toward blessings at a materiallevel?Some people in their compassion for those who are withoutmaterial necessities have given up their own. They have feltthat as long as they had material goods which so much ofhumanity lacks, then they could not be truly sensitive to thehuman condition.However, others ask, "Did God intend us to inhabit the earthin poverty?" Are we to bring ourselves down to the leastcommon denominator among all the people of the world inorder to be fulfilling God's will? Perhaps we do the world moregood i f we give our bodies the best quality of food, shelter andhealth care we can, as long as it does not turn to greed orgluttony.

The resolution of any dilemma like this one involves anintegration or balance between the two positions. On the onehand we do have a responsibility to those throughout the worldwho are suffering because of physical needs. We cannot writeoff the suffering of others by saying that it is just the karma ofthose souls to face such conditions. We must each find what isbest for us to do to express our concern, be i t financialcontributions, involvement in social awareness programs orwhatever.At the same time, we need to be sensitiveat a spiritual level towhat is happening within those souls who suffer because ofmaterial needs. There is some degree ofa lesson being learned.Things do not happen in material life in an arbitrary fashion.In a profound and even painful way many souls are learning arespect for the physical body. We all know this just from theexperience of being ill. Once we move through the painfulperiod and recover, we have a new respect and appreciation forthe body and its care.But, one might ask, in the case ofpersons who are hungry orsick or homeless throughout the world, what can I do? Themoney I might donate is well intentioned but seems to have solittle effect that it leaves me feeling powerless to help. Iunderstand that those individuals may be meeting karmicconditions they have personally built, but somehow I feel thatl,too, have a responsibility in this situation.

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Perhaps the answer lies in the very way we live with ourmaterial goods . I f the healing of any condition must firsthappen at the level of consciousness only later to manifestmaterially, then maybe I can help the work of healingconsciousness. My work may be to channel into the earth planea greater appreciation for material things and theirproper usein the spiritual life.

I t may well be that all of humanity is in a kind of telepathiccontact with one another, even unconsciously. Then breakthroughs in consciousness by even a few people may bring acertain vibration or consciousness into the earth plane andmake that same breakthrough in consciousness more accessibleto any member of the human family.Suppose there is an individual on the other side ofthe planetwhose soul is trying to learn the value and importance ofproper, balanced nutrition. Perhaps that soul has chosen tolearn in a painful and direct way by lacking proper nutrition. IfI am my brother's keeper, what can I do to aid that learningprocess? Perhaps, to make financial contributions to food reliefprograms; but also to work on my own attitudes andconsciousness toward food. As I take special care to put the bestquality food in the proper balance into my body, then I channelinto the earth plane a vibration and a consciousness thatmakes such an awareness a little bit easier for any soul tryingto attain that awareness.

I t is then our very attitudes toward the material blessingswhich we have that are tested. We can potentially use thesematerial goods in such a way that they become a blessing for allhumanity.Experiment: Make a list of the major material things andpossessions in your life. As a self-study, write next to each oneyour current attitude toward that material possession andwhat your ideal mental attitude would be.Example: My house. Current attitude has been one ofrestlessness, wishing I had a bigger, nicer one. Mental idealwould be a sense of thankfulness and a desire to take reallygood care of the house I have, trusting that if it is best for me tomove into another place, the way will be shown to me."Let us study to show ourselves approved unto our Maker,

and not be confused, nor consider that the spiritual or mental22


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life is different from the material, but know that one is thereflection of the other.,p. 15I t has become fashionable to be holistic.We have everythingfrom holistic medicine to holistic parenting to holistic automechanics. One has to wonder not only what that term meansbut also wonder how many people using it have stopped tothink very much about it.Of course, the essence of the term is oneness or wholeness.However, the sense of oneness which a person has can go onlyas far as his scope or perspective on life. For the person who has

only a physical point of view, his notion of holism or onenessmight be to get all the physical ingredients working together.To a person who has considered the body and mind, holismwould involve attitudinal and emotional ingredients. Such aperson would not take physical actions (be they .medical,parental, auto repairs or whatever) without considering thethought or feeling associated with the physical action.It is perhaps unfortunate that so many people who use theword "holistic" limit its meaning by leaving out an activeapplication of the spiritual component. Perhaps they find thatthoughts and feelings are hard enough to get a handle onwithout trying as well to deal with purposes and motivations,which can often seem to be very vague or hazy.But to truly understand the operation of the body and mind we must makethe effort to work directly with this spiritual dimension as well.The point of this particular experiment is to have a personalexperience of dealing consciously with holism. First we mustdifferentiate holistic living from balanced living. To incorporate into my life a variety of spiritual, mental and physicaldisciplines is balanced living. For example, I might claim tohave a balanced life i f I meditate daily, record my dreams, getout in nature orin mygarden, read a good book, do some kind ofservice for friends, exercise and eat a healthful diet. It isbalanced, yes; but is it integrated?The subtle but crucial distinction between balanced livingand holistic living is the effort to work simultaneously withspirit, mind and body. That does not mean you have to berecording a dream as you jog down the street chewing on asugarless, health-food protein bar. But neither does it meanthat as you take your morning jog you are replaying in yourmind an argument you had at work. An interest in balancedliving too easily becomes a check-off list with which I can23


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mislead myself about the depth of my accomplishments. Thepotential of a particular discipline is not fulfilled if, forexample, I read my good book under poor lighting, sitting withpoor posture, or i f I eat that healthful diet but with a worriedstream of thought and no sense of thankfulness.Holistic living means working at all three at the same time.As I jog, I am clear about my purpose and ideal for doing thisactivity, and I hold in mind thoughts and feelings that will helpto harmonize the three aspects of myself. As I eat thatwholesome meal, it is with a sense of hankfulness to God and itis accompanied by thoughts which will help my body toassimilate properly that food.When you first start the discipline of holistic living it isusually best to select just one area ofyour life in which to beginto practice the process. As accustomed as we are to compart-mentalizing life, it may seem tricky at first-almost likelearning to juggle three balls in the air.Experiment: As all three-body, mind and soul-areimportant, so is it important tohave a balanced, integrated life.Select an area of your life in which you need to have a bettersense of working with all three aspects simultaneously. Tryliving that part of your life holistically.

"With the night, there comes to us an opportunity for rest,reflection, meditation and inspiration; or a time for sin, miseryand mental torture." p. 16How much do we value the sleep state and see it as animportant part of our spiritual growth? Perhaps one way inwhich we can evaluate this is to consider how much time andenergy we put in to preparing for sleep. This is not so much amatter of what we do before going to bed to insure that we willfall asleep quickly. It is rather a question of how activitiesbefore sleep influence what the mind will do during thefollowing seven or eight hours. There is clear laboratoryresearch to show that the mind is active throughout the sleepcycle, not just during the 90 minutes or so of dreaming.A.proverb that Edgar Cayce was fond of quoting says,"As atree falls there will it lie." Some have interpreted this to meanthat when a transition is made (such as the tree falling down),

there is a directional quality to that transition and we are, so to24


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speak, stuck with the results for quite some time. Hthis proverbis to be applied to falling asleep, it would mean that we shouldbe very careful about the directional quality of the mind as wego sleep because to a large degree that will determine ourmental activity for the next seven or eight hours.Research has shown that the mind is highly s11ggesti.ble inthe hypnagogic state (that half-way state one passes throughin moving from wakefulness to sleeping). However, it is likelythat what we do with our minds in the 15 or 30 minutes beforefalling asleep is equally influential. Here is a straightforwardexperiment you can try. One set of variables will be presleepactivities, the other set of variables will be the frequency andquality ofdreams and your general mood and energy level uponawakening in the morning.

Experiment: Spend the 15 minutes before you go to bed onactivities and attitudes which you feel will make it more likelythat your sleep period will be one of rest and healing. Keep arecord of these activities and the results. Example: Pray, read poetry or inspirational material, sing,chant, etc.

"The night affords opportunity for us to appreciate the light;for hard experiences show us knowledge. Night is as a filmupon which the realmay be pictured. In this experience wemayobtain a picture of the activity of light and become aware ofwhether we aremakingourselves one with the light or are beingheld in darkness." p. 16

How is it that the night can be a teacher to us? H the veryphrase "bring to light" means to understand, how can itbe thatdarkness itself can also help us have insights into our nature?

Perhaps it is a question ofrelatiyity. It may be that what theego or the conscious, waking mind experiences as darkness isexperienced by other parts of he soul as enlightening. Considerthe analogy of a lens to illustrate this:Light which would have evenly illuminated every area oftheconcentric circles is now focused onto the inner circle only bythe action of the lens. Point X is in a state ofrelative darkness.In our analogy the concentric circles are levelsof he mind. The

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Incominglight

may represent expanded states of awareness to includeforgotten childhood memories, past life experiences, telepathicawareness of others and awareness of the purposes of the soul.The lens is a byproduct of iDcamating. The fact thatwe havephysical bodies serves to focus our energy and awareness in alimited fashion. But what happens when that body must restand when we put aside our identification with the physical insleep? In this analogy the lens is removed. Now all areas arepotentially lighted.This transition is experienced by the conscious mind asdarkness, but only because of relativity. I t is just as if youwalked from bright sunshine outdoors into a dimly litroom likea movie theater. I t seems to be total darkness. It is the relativequality of darkness that can make the dream or any encounterwith the unconscious seem confusing. However, ifwe can make the adjustmentwe can discover thatthis period of relative darkness is actually bringing into thelight things which had been darkened before. There is noclearer illustration of this than in our dreams. The light of

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awareness shifts and no longer illuminates as intensely oursense of personal identity and physical life. But now, i f wewillpay attention, there is brought into the light hidden parts ofourselves. What we consciously experience at first as thenight-as darkness-is, in fact, a teacher to us.

Experiment: Spend a week paying special attention to yourdream experiences. Identify those elements of your dreams(symbols or actions) which reflect parts of yourself that youhave been ignoring or have been darkened to you."'What may we learn from the night? Have we built our night,or are we suffering that others may see the light?" p. 18Just as the physical world around us is cyclical, our growth inconsciousness is propelled forward by a rhythmic interplay of

polar opposites. Timemoves forward by the alternating currentof day and night. Consciousness moves upward by theresolution and unification ofpolar tensions which have becomepainful.To illustrate this consider the following diagram:

Section 3

Section 1Direction of

growth

This depicts our growth in consciousness which is onlyoccasionally linear and direct toward our ultimate goal. Insection 1 there is a growing tension within us. Some polaropposite is coming acutely into focus. It could be justice andmercy, responsibility and freedom, or one of dozens of otherpolarities which life situations force us to confront. 27


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But as the tension grows the condition becomes painful. Onepart of ourselves identifies more and more strongly with oneside of the polarity and another part of ourselves identifies justas strongly with the polar opposite. We feel fragmented,confused and in a darkened state.Then we finally reach a point of resolution. We may havebeen in section 1 for days or even years, but there comes a timeof dawning. A dream comes, a friend says just the right thing,or one day we just know what we will have to do. Now we entersection 2 in which the energies of the polarity can be integrated.For example, we see how to be just and merciful, we see how toexperience freedom with responsibility.In terms of time, section 2 happens much faster than section1. It is this rapid coming together that releases the energies thathave been built up in section 1 and which can now propel usupward for a period of consolidated, unified growth for awhile(i.e., section 3). I t is like a frog kick in swimming: the legs aremoved apart and then in a rapid movement pulled backtogether, creating a powerful thrust forward.

The period we experienced as darkness was actually anecessary period of storing energy. Certainly it is possible thatwe may have prolonged its release, butevery great soul who hasachieved enlightenment has had these periods of darkness.When we recognize that this interplay of darkness and light isarchetypal to human growth, it gives us great sensitivity andpatience with our own cycles and those of others.Experiment: Try relating to a specific dark, confusing orsuffering side of your life in a new way. Nurture a sense ofappreciation for difficult or confusing times. Try to step asideand observe things as part of a greater process and findyourself with more patience with others in their periods ofdarkness because you understand its role in the greater process.

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Chapter ThreeGOD, THE FATHER, AND HIS

MANIFESTATIONS IN THE EARTH"God is a Father only to those who seek Him.,, p. 23A foundation stone of our faith is the promise, "seek and yeshall find." This affirmation can keep us going when we arefrustrated with seemingnot to make any progress. However, wemight ask, "What is genuine seekingand how will I know when

I have found?" Somehow the second half of this question justdoes not seem to be satisfactorily answered by the simpleresponse, "You'll know when you get there."Rather it may be that God has a unique way of meeting eachsoul. The fulfillment ofour seekingmay be determined by thosespecial things which we have longed for most. In Foundationsof Tibetan Mysticism Lama Anagarika Govinda provides abeautiful answer to what it is we will find at the end of our

seeking. God will come as the specific fulfillment of what wehave individually lacked."There are as many infinities as there are dimensions,as many forms of liberation as there are temperaments.But all bear the same stamp. Those who suffer frombondage and confinement, will experience liberation asinfinite expansion. Those who suffer from darkness, will

experience it as light unbounded. Those who groan underthe weight of death and transitoriness, will feel it aseternity. Those who are restless, will enjoy it as peace andinfinite harmony."But all these terms, without losing theirown character,bear the same mark: 'infinite.' "(Govinda, Foundations of Tibetan Mysticism, p. 24)Having gained a clue as to what we might experience at the

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end of our seeking, we are still left with the puzzle ofhow to goabout genuine seeking. I f I am pushing myself and makinghard sacrifices, can I be a8sured that the intensity of myseeking is sufficient? If I read many books and ask manyquestions, is this reliable evidence for the sincerity of mysearch?What we need is an insight into seeking which helps usdistinguish mere actions which appear to be seeking, from agenuineness of spirit which must be present if we are ever tofind God. True seeking is characterized by creativity andrelease. Failure truly to seek is characterized by rigidity andunconscious habit.The sobering-and perhaps at first discouraging-fact isthat many things we have been proud of as our regularaccomplishments in seeking God are far from that at all. Ourspiritual disciplines may have become rigid and merelyhabitual (and, as we shall see in the next section, consistencyand habit are not the same thing). The "old self''- the ego selfmay actually hide behind or protect itself with so-calleddisciplines of seeking. We can use our dreams, not as avenues ofhonest self-examination and revelation; but merely as a way totry to confirm what we want. We can use our meditation time,not as a period of surrender, but as a quiet time to dwell on ourproblems or desires.True seeking must include this quality of release orsurrender. We cannotbring God down to our terms. Admittedly,once we attune ourselves .to God we must try to express thatexperience in our material lives-but that is not the same asbelieving we can make the initial attunement and at the sametime hang on to all the old patterns of our conscious thinking.The creative moment-the moment of real seeking and someday even finding-is in surrender and release. What we sadlyforget is that such a release is not just letting go ofattachmentsto possessions or fame or people. It may also mean letting go ofa rigid habit of how one tries to approach God. For God is a Godof creation, of that which is continually changing andevolving. It is with that spirit of newness that we must meetHim. Take a serious look at the ways you have been seekingspiritually: the vehicles you use, such as your meditationtechnique, your diet and exercise, your reading material, theway you work with your dreams. How many of those ways havebecome mechanical-a form without a spirit of creativity?These are the ones you need to surrender. Simply keeping a30


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check-off chart of having done these things each day has notnecessarily gotten you closer to God.This does not mean that i f your meditation procedure hasbecome a rigid habityou are to give up meditation. I t means yourelease the mechanicalness and habit. You create a newprocedure which can keep the spirit of your seeking alive.

Experiment: Make a list of ways that you seek God (e.g.,meditation, prayer, dreams, physical attunement procedures,reading material, giving to other people). Select acategorywhich you realize has become rather rigid or habitual-that is,much of the spirit and creativity associated with it is nowmissing. Try a new way or form orprocedure for seeking Godinthat area.

"What are the manifestations of the Father? The fruits of thespirit. Gentleness, kindness . .patience, hope, persistence,and-above all-consistency in thy acts and in thy speech."p.24

In the last section it was suggested that consistency andhabit are not interchangeable terms. To some degree it may bethat the difference in these two words would distinguish theperson who is finding joyand fulfillment in his life from the onewho is unfulfilled and frustrated.A key to the difference is awareness. Merely observingsomeone repeatedly doing something does not immediately tellus if he is being consistent or i f he merely has a habit pattern.We would need to know where his awareness is focused as heperforms this action. In most cases when we do somethinghabitually our awareness is on something other than what weare doing.For example, the first time I drive to my new job I am veryaware of the new traffic pattern I encounter and each tum Imust make. However, months or years later I inost likely driveto work habitually. My awareness is elsewhere as I drive. It isthe same with any habit. In fact we even have a standardapology for times when our habits get us in trouble: "Oh, I'msorry. I don't know whatl was thinking about. I justdid itoutofhabit." However, i t is this very separation of consciousawareness from action which can so often be at the root of anunfulfilled life. 31


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So, if awareness is the. key which distinguishes habit fromconsistency, we might well wonder what it is we are to be awareof. Is i.t just to be aware ofwhat I am doing? That is a start, butconsistency is really more than just that. I t s awareness of thepurpose-why I am doing what I am doing and awareness ofhow the thing that I am doing relates to the broader picture.Both ingredients are needed. The first means thatl am keepingmy ideal conscious when I am consistent. The second says thatconsistency is interactional and holistic; it considers how theaction affects other systems or other people. To keep this secondfactor in mind, recall the other way we use the word"consistent." I t means not only "repeatedly done" as in"consistent effort," but also "harmonious with" as in "his planis consistent with our overall goals."Consistency, then, is not just a matter of repeatingsomething. In addition to a time component, there is a qualitydimension. As both an analogy and a practical exercise to do,consider this procedure: With your eyes closed, be aware ofyourbreathing for 25 consecutive inhalations and exhalations. Theactual breathing is a repeated action we do all day long. Butwhat happens if we try to bring awareness to what has beenhabitual? At first, there is a tendency to go back to repeatingthe behavior unconsciously. After eight or ten breaths you mayfind your mind wandering off to something else. However, keeptrying to maintain your awareness. Sense the purpose for yourbreathing-its work to bring oxygen and the life force to allcells of your body. Feel the interaction between your ownbreathing and the-flowings-in.and.out.of.nature,_betw_e_en y_=ou=r,____own breathing and the rhythms of the universe. Many peoplewould say that this very exercise in breathing is the first step ofdeep meditation. We might say that living with "aware c o n s i s t e n c y ~ ; i s . ' . t h e : f i r s t step toward the meditative consciousness in daily life.Experiment: Practice true consistency in your relationshipsto self, others and God. Consider the things you do repeatedlyby habit-and try to. bring conscious awareness to them:awareness of the purpose for which you are doing them andawareness of how the.things you are doing relate to the whole.For example, on my drive to work in the morning I will be awareof people and places. I will be conscious ofwhy I have chosen togo to the place of work which I do. I will be aware of the part I

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play in this rush-hour traffic and cooperate to help get peoplesafely to work."Condemn not in words, in thoughts or activity, that you benot condemned. Be angry and sin not. Be patient, seven timesseven forgive; yes, seventy times seven.,, p. 24Most ofus have trouble knowing what to dowith our anger. It

is frequently there, but we try to hold it n because we believe itis not good or spiritual to get mad. What is even morefrustrating is that we have heard time and again thatsuppressed angeronly ends up damaging ourselves physically.We may find only minor consolation in thatJesus gotgood andangry once. We are glad we can point to that example in caseswhere we are pushed too far and angrily flare up. But still, wemay wonder why Jesus is recorded to have donethatonly once.He certainly had many other seemingly good opportunities butHe acted in such a calm and patient way.

The philosophy of a healthy personality which we find in heEdgar Cayce readings certainly has a place for anger. Herearetwo often quoted passages concerning the importanceofanger:For, one without a sense ofhumor or the ability to getmad isnot worth very much, yet one who cannot controlsame is evenworse . .I t is like being angry. He that cannot be angry is oflittle

worth. He that cannot control his temper is of less worth.2576-1Hold not malice, though easily yemayat timesbe angry-butsin not. Righteous wrath is a virtue, as well as is patience-forthey must arise from the same influence, or from the samemotivative influence in one's experience. 2635-1But what is "righteous wrath"? How can we understand it toarise from the same sourceas patience? Toanswer this we mustrefer to our earlierstudyofpatience inA Search for God, Book I.One of the great insights Cayce offered about patience is that itis active (see pp. 79-81 in Experiments-in a Search for God, BookI). I f righteous wrath comes from the same influence aspatience, then perhaps the key is to act because ofour anger. Inother words, anger properly used (and actually needed) is that

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which wil\f)let us to do something n orderto change whatneedsc h a n g i n g . ~ . :_Of c o u r s " ~ we have probably all experienced acting in angerand making things worse. Instead, what may be needed is toact only at that point where we onceagain have a motive oflovein the backs in our minds. It is a tricky balance. Ifl wait and donot act right in that moment when I am steaming mad, I maylater feel better about the person or condition-.and then donothing. However, with effort and patience we canIearn to liveby this + a t i o n : I act on my anger but not ih my anger.

Experiment: Explore in your own life what it means to bepatient and forgiving and yet still be able to "be angry and sinnot." Act on anger instead of in anger."To know our relationship with the Father we haue to passoften thror'gh trials and sufferings. That is not God's way offinding u s ~ ~ b u t our way of coming into realization that we are .

on the wrong road. All of our trials haue been of our ownmaking." p. 25One of the potential pitfalls of working with the theory ofreincarnation is that we can end up believing that Godpunishes ujfor previous wrongdoings. However, God's will ismerely t h a ~ we would learn and evolve in consciousness. Thespark of divinity within each ofus exerts this kind of nfluence;

it puts us into situations where that learning and evolutioncanhappen. Of course,. there are a variety ofways in which we canlearn a particular lesson or make a specific growth step inconsciousness. This variety might be roughly divided into twocategories or two principal pathways.The first ,pathway is the way of suffering. Fre.quently thisavenue of ~ p e r i e n c e is created by an attempt to hold on to theprevious w ~ y s while at the same time trying to evolve to a newawareness.''bertainly a topic as broad as human suffering


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bank of a river and you know to get across you will use a smallboat. Beside you are numerous boxes and crates ofpossessionswhich you have acquired and to which you have grownattached. Even though you are told that the boat will not likelymake it across with you and all your possessions, you mayinsist on trying. However, halfway across the river the boatbegins to take on waterand sinks. You experience suffering anddifficulty in swimming to get across. For some individuals theconditions may prompt them to swim back to their startingpoint, leaving the crossing for later.It is interesting to note that the experience in which Jesusseemed to suffer most involved a crisis in will. In Gethsemanethere was the awareness of the movement in consciousness Heneeded to make; and yet, there was still the hope thatperhaps itcould be done while He retained the current conditions ("If tbeyour will, then let this cup pass from m.e").The second pathway of learning and evolution ofconscious-ness is the one Jesus chose-the way ofservice. Apparently thesame growth and learning can take place in service to God andothers as can take place through suffering.An example may help illustrate how this could work in termsof reincarnation and karma. Suppose that 150 years ago aproud and cantankerous aristocrat died. In that lifetimehe hadbeen unappreciative and insensitive to his hired servants.Because of habit patterns built in that lifetime there werelessons to be learned. One of the lessons would be a greaterawareness of the value and importance of how one humanbeing can be of help to another. In the lifetime as an aristocratthat soul had had such help but had not appreciated it.Now there are two pathways the soul can take to make thatgrowth in consciousness. One alternative is through suffering.Perhaps in the following lifetime the individual is frequently illand bedridden. However, the soul insists on trying to hang onto the old condition of being the one in charge with peoplewaiting on him. Others take care of him, and through hissuffering, perhaps he learns to appreciate the help he receives.The alternative pathway is service. Perhaps the soul chooses acareer of serving others and learns to appreciate and enjoyhelping others in this way. The lesson to be learned is the sameno matter which pathway is chosen.Finally, we should keep in mind that the karmic pattern isnot broken simply with the insight, "Oh, now I can see whatthis situation is trying to teach me." We also have to live and

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put into actioJ!.:that newly learned awareness. At that point ofapplying and:serving we may be able to shift our growth in thatarea of life from suffering to grace.Experiment: Replace any thoughts that God may bepunishing you or making you repay an old wrong, with the

understanding that it is mankind that chooses the way of trialand suffering. Pick an area of your life where there tends to besome sl,lfferingon your part (physically, mentally, emotionally)and see if you can determine what lesson it is teaching you.Then see if you can find some way to put that lesson intoapplication through loving and serving others.

"Man and God do not measure greatness in the samemanner." p. 25In our society greatness has become a confused term. Somehave noted that the distinction between notoriety and celebrity

has been lost. A great person may not necessarily be someonewho has acted in a way we admire but merely one who hasappeared on thenationalnewscast. Frequently the designationofgreatness seems somehow to be tied to thatofpower. Kings orgenerals have been called great because they had power overthe lives of others.But if we examine more closely this quality of so-calledpower, we may arrive at a clearer criterion for greatness-onewhich allows us to call even the most humble or apparentlyinsignificant person great. Let us, for the moment, considerpower as the capability to get things done. However, this leavesus with the question of what is it that needs to be done wherebywe can measure powerfulness. I f we have a material, threedimensional view of life, then we see powerfulness in terms ofbeing able to control dollars or oil or the mass media.However, as soon as we admit that life has higherdimensional qualities, then our criterion changes. With a worldview of four, five or even more dimensions, what is it that needs.to be done? The coordination and integration of thosedimensions. And so the truly powerful person-the one who isreally getting things done-is the one who is drawing on thedepths of higher dimensional life and energies. Simple love andpatience and kindness get things done with energies just as realas any we know. Furthermore, because the higher dimensions36


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are not limited by time and space, the overall influence can betremendous. Probably the influences which are currentlyholding the world together are a handful of anonymousindividuals scattered around the world quietly channeling intothe earth plane energies to stabilize the animosities andstresses being generated by so many others.

To simplify this into a diagram of reduced dimensions, wecan consider a drawing like this:

e - ~ - - - ~

In our analogy the two-dimensional plane is the realm ofmaterial life. Person A has little extension of influence from amaterial viewpoint. Person B seems to have very extensiveinfluence-what the newspapers might call a powerful person.However, as soon as we introduce the reality of a dimensionbeyond just material life, we see that person A is potentiallygetting things done which person B could neverdo.lt behoovesus, then, to keep sensitive to the deeper meaning of power. Wecan learn to measure greatness in the way God measures it.

Experiment: Observe how you evaluate the greatness ofothers. Work at recognizing and reinforcing (or reflecting)greatness in the lives ofordinary people who give ofthemselvesand love.

"The Father has not left His children alone, but for everytemptation has prepared a way of escape. Should we be lessmerdful? We were in the beginning made sons ofGod, yet few ofus act as sons.'' p. 2737


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The classic problem for the spiritual seeker is temptation.This theme is found throughout mythology and sacredscripture. It is at the heart ofthe Judeo-Christian creation storyand plays a key role in the preparation of Jesus for Hisministry.We all know the feelings related to temptation. I t is thesensation of internal divisiveness. One part ofourselves wantsto .do something and another part says not to. Often thequestion we wrestle with concerns the identity of that secondpart. What is it that is saying no? Is it the God within, is it fear,is it memories of our parents' belief system? Because it can besuch a difficult question to resolve, we often find ourselves in adilemma in which we either feel guilty or repressed, no matterwhat we do.As with most dilemmas there is no answer to be found at thelevel of the problem. Analyzing a tempting situation in theterms in which it has presented itself can rarely lead to asolution with which we will be fully happy. Perhaps we can lookto the way in which Jesus handled temptation for analternative method.In the case of His three temptations in the wilderness, wehave an especially clear example of the process of whathappens when we are tempted. Temptation usually offers usthe opportunity to use some resource which is available to us ina such a way that it will benefit only a fraction and not thewhole. The word "fraction" most frequently means "onlyoneself." Jesus was tempted to use the great powers which He .had in order to glorify Himself. Or, even more subtly, He hadthe option to use His great powers so that all the people ofHistimes would believe in Him. And yet this.might have kept Himfrom the way which would aid the salvation ofall souls in timesto come.Jesus' response to temptation was to reaffirm His ideal. Inother words He rejected one consciousness for another. Herefused to adopt a kind of tunnel vision which would lead tovery narrow benefits from the use of His resources. He chose touse the powers and energies available to Him to benefit thegreater whole.Perhaps we have in this example a pattern for meeting ourown temptations. Rather than trying to determine the origin ofthe inner urge that says "don't" we can move to a new level ofquestioning. Ask yourself, "What should I do so as to benefitthe most people?" Many individuals have found that for the38


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behavior to cease they are able to give up an addictive habitonly by seeing that it benefits others whom they love. Suchaddictive habits can be physical temptations (including food,drugs, smoking, sex, etc.); however, they can also includetemptation to think or to feel certain ways (self-pity, worry,etc.). The answer to almost any temptation lies in our ideal tobring good into the lives of the greatest number of people.

Experiment: Select one area of your life in which you oftenfeel tempted. It may be a temptation to act in a certainwayor tohold particular thoughts or feelings. Try to look upon thesituation as a way in which you are challenged: "Will you usethe resources which you have available to benefit (or please)just yourself or yourself and others?" Then try to act in such away that benefits are derived by the greater whole.

Example: When you feel tempted to eat more, consider howthat resource can best be used to benefit the whole. I f you arejust going to eat to please yourself, then wait. However, ifthatfood represents energy you need now in order to be about thework of living and serving others, then you have affirmed apurposefulness to your action.

"Here, then, you find a friend, a brother, a companion. As Hegave, 'I call you not servants . . but . . riends.' "p. 27Many of us can remember the childhood experience ofmaking a new friend. There was excitement and a new worldwhich opened up by having someone who liked us and caredabout us, not because we were in the same family, but justbecause of the uniqueness ofwho we were. Friendship has thatcharacteristic of life affirmation. Our friends are those whosay, "I believe in you, not because I have to but because I wantto."This notion of Jesus as a friend is a new one for many of us.

We can think of Him as an authority figure, but it seems quitestrange to compare Him to the friend who lives next door.Hasn't Jesus been obliged to love us? Didn't God give Him thismission and wasn't He required to love us just as our parentsloved us when we were children?However, the Cayce readings' perspective of this soul weknow as Jesus says that He knows each ofus in our uniqueness.39


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It may boggle our conscious minds to think ofactually knowingthe specialness and UJ1iqueness of billions of people, but theuniversal quality of the Christ Consciousness has unlimitedspecificity as well. In fact it was this nearly unimaginablequality of divine love which Jesus referred to when He said thatnot a sparrow falls but that God knows it.So, Jesus who attained the Christ Consciousness is a soulwho knows your soul and chooses to care about you in youruniqueness among all souls. He affirms what is good about youbecause He desires to do so, not because you merely happen tofall into some large category for which He has a responsibility.

However, that is just half of friendship. For friendship totruly blossom it needs to be a two-way flow. He needs us as well.His work in the earth needs us as workers. In fact the messageis true for us today which was given long ago to Peter, perhapsJesus' best friend in those times:

"When they had finished breakfast,Jesus said to SimonPeter, ' 'Simon, son of John, do you love me more thanthese?' He said to him; 'Yes, Lord; you know that I loveyou.' He said to him, 'Feed my lambs.'"A second time he said to him, 'Simon, son of John, doyou love me?' He said to him, 'Yes, Lord; you know that Ilove you.' He said to him, 'Tend my sheep.'"He said to him the third time, 'Simon, son of John, doyou love me?' Peter was grieved because he said to him thethird time, 'Do you love me?' And he said to him, 'Lord, youknow everything; you know that I love you.' Jesus said tohim, 'Feed my sheep.'" (John 21:15-17)Experiment: Try living your life as a recognition that you areJesus' friend, not just an obedient servant.

Example: Be a friend to someone who needs a friend. Offer togo for a walk, have lunch with or simply listen to someone.

"What are the manifestations of the Father in the earth? Todo good to all people, to manifest the fruits of the spirit in ourthoughts and in our acts, as we meetour fellow men in their ownconditions where troubles, doubts, fears and distresses assailthem." p. 2940


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This passage from A Search for God challenges us to workwith others in their own conditions ofpain or trouble. And mostof us find that in our lives we have taken on that kind ofresponsibility for a select number of people. We have friendsand family members who know they can come to us for supportand counsel ifthey are troubled. However, beyond the circle ofthese special friends and loved ones, there are those whoneither expect us to be particularly concerned nor available forhelp when they have difficulties.Admittedly, some ofus have a very large circle and have thisspecial kind ofbond with many, many people. However, nearlyeveryone has drawn a line at some point. Certainly there aretimes when we must draw a line beyond which it is difficult togo in helping others, simply because of our own energy, timeand health. But do we also draw a line, not because of limitedtime or energy, but because we do not want to have to dealwithparticular kinds of problems or people?It may be very interesting for us to observe what kinds ofpeople and difficulties we habitually avoid getting involvedwith. In some cases this may be due to the fact that there is apart of ourselves with which we have not wanted to deal. Thisdoes not necessarily mean that within us there is some hiddendrive to get caught up in such a problem: For example, considerperson A who avoids ever talking to or showing compassion foran alcoholic. That individual does not necessarily haverepressed tendencies toward alcoholism. However, it may bethat whenever person A has to interact with an alcoholic (evenwhen in the sober state), there are certain feelings or selfimages that come forth in person A which are uncomfortable. Itis easier for person A to avoid merely ever trying to know andhelp alcoholics.However, one of the growth principles in the Cayce readingssays, "Truly therefore, in knowing sel

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Experiments in Practical Spirituality