Teachers' manual of the universal message, · 2019. 7. 22. · teachers’ manual of-* the . universal . message . by . a. k, mozumdar . first edition . spokane, washington

TEACHERS’ MANUAL

OF-*

THE UNIVERSAL

MESSAGE

BY

A. K, MOZUMDAR

FIRST EDITION

SPOKANE, WASHINGTON

FIRST EDITION

Copyright 1915, by A. K. Mozumdar

All Rights, Including Translation, Reserved-

JAN 24 1916

©CI.A420463

^ / • t

BOTH LIFE AND DEATH ARE CONCEPTIONS. YOUR CAPACITY TO LIVE INCREASES AS YOUR VISION OF LIFE EXPANDS. LIVE MORE BY REALIZING YOUR OWN DIVINITY. WHEN YOU BECOME CONSCIOUS OF YOUR OWN IMMORTAL EXISTENCE, YOU DRINK FROM THE MASTER’S CUP THE LIVING WATERS OF LIFE. WHOSO¬ EVER WILL DRINK OF THIS CUP SHALL NEVER THIRST, AND SHALL TASTE DEATH NO MORE; PEACE AND HARMONY SHALL ABIDE

IN HIM FOREVER.

MY LOVE AND DEVOTION TO ALL SPIRITUAL

TEACHERS.

It is the teaching that teaches mankind, and not the teacher. Love and devotion to a personal teacher are merely incidental, because human na¬ ture tries to express its gratitude to those through whom it receives a spiritual uplift. If a teaching has any value, the farther it is removed in years, the greater becomes the devotion and idealization of its adherents. As time rolls on, the personal pe¬ culiarities of a teacher are forgotten and the teach¬ ing takes the place of idealization.

All great teachings at first come through inspira¬ tion, and the full realization of the teacher follows afterward. I love all the great, spiritual teachers and Masters of the world, because of their wonderful messages. To me, they are the living exponents of the Truth. My idealization of their characters con¬ cerns only those moments of their lives when their revelations came and their souls held silent com¬ munion with God. In this way I touch the highest and best in them and my consciousness is uplifted. I, too, come in touch with God, in my holy com¬

munion with their lives. I have not reason for giving any thought to losing

my own individuality, because I do not care nor do

I fear. It is not my worship of personality, but of the highest and best that these teachers manifest.

fi TEACHERS' MANUAL

Therefore, I receive constant blessings from the highest states of their consciousness. My love and devo¬ tion will follow them all the way to their perfect

realization of God. May the Almighty Father bless them—they are-

verily the Light of the World.

Nov. 1915, A, K. MOZUMDAK.

BASIC PRINCIPLES I

BASIC PRINCIPLES.

1— The denier exists before he can deny himself.

2— I am conscious of my own Existence, there¬ fore my Existence is a conscious Existence.

3— I have not the whole of the consciousness, therefore I am a part of That which is Whole.

4— 1 am the Conceiver of all my conceptions, therefore God must be either my conception, or like my Self in Essence. No conception can transcend the Conceiver in point of importance, because it can not exist independent of the Conceiver.

5— I can change my conception of anything or of my Self, but I cannot change my Existence, because I am creator of all my conceptions, such as good, bad, happiness, misery, disease, health, hell, heaven. Since health, happiness, and good stand for more unity with all, or for realization of my true Existence, it is natural for me to desire to acquire them.

THE FUNDAMENTAL LAW.

1—We are forever united with God, or that One Life, and can never be separated. It is not a ques¬ tion of our unity with the One Life, but of the realiz¬ ation of it. The act of knowing by which we form

8 TEACHERS ’ MANUAL

our conceptions, is constantly leading us towards the realization of the Oneness of all lives. When this knowing power acts upon its own created concept, according to the natural stage of evolution of our concept life, it is called the Law of our Being, be¬ cause it is forever leading us towards the conscious¬ ness of unity with all lives. Hence, anything that stands for unity is in accordance with the Lawr of our Being.

2— Perfection and imperfection are both con¬ cepts, or ideas. The perfect is that concept which serves the purpose of the Law. The purpose of the Law in this concept life is to fulfill; that is, to lead us to the realization of unity with all lives as One. Therefore, the more we live for others, the more we serve the purpose of the Law. By living for others we live for ourselves in accordance with the Law of our Being, because it means the realization of more unity with all lives, which are One included in One.

3— The purpose of the Law is not to destroy, but to fulfill, hence disease, death, deformity, misfortune, etc., are not in accordance with the Law, but even through them the Law is forever trying to fulfill its purpose.

4— That which is manifested by the Law is per¬ fect, but the stamp of imperfection upon it is due to our misguided volition. Like everything else, even the volition or will has been manifested by the auto¬ matic action of the Law.

5— To live in the consciousness that the Law is guiding us, and providing us with all that we need,

THE FUNDAMENTAL LAW 9

is to live according to the Law of our Being. When¬ ever we form a matrix through contemplation of the • guidance and provision of the Law, we acquire health, happiness and peace. To use our personal will in the contemplation of the leading of the Spirit, is to surrender our personal will to the Divine Will, or

the Cosmic Urge—the urge towards unity. 6— That which is in tune with the Inner Urge is

perfect. Whenever a concept is formed, in accord¬ ance with the Law, or Inner Urge, it is whole and perfect. In response to that concept, when a matrix is formed, all that is necessary for us is provided. The Law reveals to us all things through inspiration. To live in the contemplation of the guidance of the Spirit is to receive constant inspiration; hence, con¬ stant action. To be sure of the guidance of the Spirit, or the Law, we should cultivate the habit of receiving directions through reason. No action can stand for inharmony and at the same time be the

action of the Spirit. 7— We are the conceiver of all our conceptions.

We have to exist first before we can conceive any¬ thing. Therefore we shall never be able to conceive ourselves into existence. The denier exists before he

can deny himself, therefore our existence is self- evident. We can be conscious of ourselves and others,

therefore our existence is a conscious existence. The very act of being conscious is our true nature. We

have not the whole of the consciousness and therefore we are part of That which is the Whole Conscious Existence. A conscious part has an alternative of

10 TEACHERS’ MANUAL

knowing, either it must know itself in its self-con-

•scious state or it must know the whole whose part it is. From the present self-conscious state we know that the inner urge, that is, our knowing power, is pushing us towards the realization or recognition of the one-ness of all lives and thereby we are becoming less self-conscious. The urge towards the realiza¬ tion of One Life will never cease, even though we might reach the supreme goal, because it is the very nature of our conscious existence. Since this urge is responsible for our consciousness of Divine Union it will also be responsible for the self-conscious state which is the cause of creation. The outbreathing and in-breathing of Brahma of Hindu cosmogony can easily be interpreted in this new light. It is the alter¬ nate action of the part in its knowing from the Abso¬

lute to itself and from itself to the Absolute. Brahma, according to the Hindu conception, is not the Absolute Whole, which is called ParaBrahma. Therefore Brahma is the conscious part of the Conscious Whole. The creation is automatically taking place and dis¬ appearing to the eternal plan involved in the very nature of a conscious part, that is, a conscious part being a part, it must have the alternative of knowing.

One fact that always should be borne in mind is that a conscious part is never contaminated or dis¬ turbed in reality on account of this creation. And it never comes and goes anywhere, only its direction of knowing change, not its knowing power. When

man knowing this eternal truth, becomes unattached and acts towards the goal of realization, he acts ac-

CARDINAL POINTS n

cording to the universal plan or the Father’s WilL The students of this new dispensation should no longer use the term “illusion” for “creation,” as has been the case in the past. Illusion comes later on in the plane of creation when man, though he should be able to perceive the truth, will not per¬ ceive it on account of the ignorance induced by his attachment to transitory things and conditions. This creation should be regarded as holy and pure be¬ cause it is enacted according to the eternal plan of the Universe. By falling in line with the Universal plan or the Law, we avoid misfortune, misery, and undesirable conditions, but we are led to the goal of realization by the inner urge and not by our special effort. To act in accordance with the Law is to fall in line with the Universal plan. Our present effort should be directed not to reach the Absolute goal, hut to meet the Law from which we have digressed.

CARDINAL POINTS OF THE NEW

DISPENSATION.

No affirmations or denials in the form of fixed statements. The elimination of polar opposites, giving

a rational explanation of the problem of good and bad, in the world of All-Good or All-God'. A new application of the Law of Association, that as we

think so do we become.

A satisfactory theory of creation that will stand

the test of thorough investigation. THE FIRST TIME in religious history that science

12 TEACH ERS ’ MANUAL

AND RELIGION AGREE UPON THE THEORY OF CREATION.

Nothing exists but consciousness. In the degree you become conscious of your own consciousness as God’s, you reach and manifest God-consciousness. Your own thought reflects back on you, and makes you what you are by its quality.

ALL MANIFESTATION IS BY IMPRESSION.

-:0:-

SYNOPSIS.

1. The Denier exists before he can deny him¬ self. This Existence of one’s Being is God in Es¬ sence, that is, it is at one with the Universal Es¬ sence, God. To realize our real Being or Self as God in Essence is to realize God in Spirit, because all lives are One in Essence.

-:0:-

2. All the leading religions of the world have a common goal, but their doctrines are based on as¬ sumption or rather arbitrary conceptions. This Sixth Cycle Dispensation, however, is based on the Con- ceiver of all conceptions. In other words, it is based upon Principle which evolves all principles and theories of God and His creation. Therefore, it is a radical departure in the religious history of the world. The Conceiver (the Existence of man), is the prin¬ ciple from which this Dispensation starts, and the realization of the Conceiver, which is unconceived, as One with all lives, is its goal.

SYNOPSIS 13

3. This Dispensation is the only unifying re¬ ligion of the world, because it starts with the Exist¬ ence of each individual which is common to all men, irrespective of color, creed and race. No matter what religious conception a man may have, he exists first before he can have any conception. No conception of man will ever be able to change his Existence or Being as the Creator. The Creator being of the same nature in all men, if there be any religious differ¬ ence, it will simply add to the beauty of man’s cre¬ ation. Once a man comes to know the true nature of the Creator, he will naturally draw his logical conclusion from that self-evident premise. There¬ fore, all men will arrive at the same conclusion of re¬ ligion and God, and man’s relation to God.


THE LIGHT OP THE AGE.

1— Question. If all the spiritual teachers had the

realization, why did their presentations of the

Truth vary, and why were their doctrines based

on arbitrary conceptions or assumptions?

Answer. All teachings are given through cer¬ tain race concepts so that they may serve some practical purpose. If a religious doctrine is be¬ yond the comprehension of the race, it cannot serve any practical good. People should be led gradually to a state of consciousness which is ex¬ perienced by the spiritual teachers of the world. Sometimes the teachers themselves reach their goal of realization through the popular concepts, A doctrine simply serves the purpose of an in¬ centive to the higher life, which is Harmony, Peace and Love. Any means by which the spir¬ itual consciousness of the people can be awakened is adopted by all the great teachers of the world.

2— Ques. Will not the same thing hold good in this

particular age?

Ans. Yes, to some extent it will, especially with those who have not yet entered into the intel¬ lectual state of their lives. The light of edu¬ cation is spreading fast. Intercommunication among different nations is bringing the whole world together. Before very long there will be a universal demand over all the earth for a

THE LIGHT OF THE AGE 15

rational teaching of man’s relation to God. All through the ages, only a few have been given a real insight into the true relation between man and God, and to the masses it has been given in the form of parables according to their compre¬ hension.

3— Ques. Why did Jesus of Nazareth say he was the Son of God, instead of God, or a part of God? Ans. That is the only way he could lift the people to the highest ideal, and yet he said a great deal more in some of his statements. For example, “I am the resurrection and the life.” In one place he practically said that he was a part of God, by sustaining the Scriptural state¬ ment in such a manner that it could not give any offense to the prejudiced people. “The Scrip¬ tures say, “Ye are gods.” “The Scriptures can not be broken.”

4— Ques. If he was a part of God, how could he be the Son of God? Ans. In the concept life, any part of God is con¬ sidered an offspring of its conception. When its conception is limitation and death, then it is born of flesh, that is, its concept life is born of the mortal concept; and when its conception is Immortal God, which is at one with its real Ex¬ istence, then it is the Son of God, or born of Spirit. This birth simply refers to the state of consciousness or act of knowing of the part in the concept life. When the part has the con¬ sciousness of Immortal Existence, then it regains

TEACHERS’ MANUAL 1(>

its eternal life; and when it has not that con¬ sciousness, it tastes of death—the consciousness of mortality.

5— Ques. What did Jesus mean by his heavenly Father? Ans. He meant That which is the Conceiver of his conceptions. The realization of this wonder¬ ful Truth entitled him to the Sonship of God, that is, when he realized that all conceptions without any qualifications are conceived by his Exist¬ ence, it made his concept life the Son of God. From that time on, his concept life became per¬ fectly attuned with the inner urge, and therefore, his action became the action of God. In the plane of Absolute Realization, the Conceiver is at one with all lives, without any break or sepa¬ ration. Therefore, there is but one Existence or Life in the Absolute plane. From the standpoint of One Life, heavenly Father means All-God.

6— Ques. If God is the only Actor, why are not all actions always God’s actions? Ans. All actions are non-qualified, that is, when you regard them as merely actions without the significance of good or bad, etc. Since we qualify' actions in this concept life, we find some actions create harmony and others do not. Those which create harmony, we call good because they are conducive to happiness, and those which are to the contrary, we call bad, which is simply a less degree of good. Our realization that God is the only Actor comes through our harmonious actions.


Since this realization qualifies our action as God’s action to our consciousness, we call all actions leading to harmony and peace, God’s actions. We should not forget that the phrase, “God’s action,” is a qualified term. All qualified terms exist in our consciousness or act of knowing in this concept life, according to our realization of their relative values. We cannot have inharmony and at the same time have the realization that our action is God’s action. Therefore, we say that our inharmonious action comes from our mortal concept. Like the birth of Spirit or flesh, our action is qualified as mortal or Immortal. When we act from our Immortal concept of life, that is, the consciousness of God, our action be¬ comes God’s action, and when we act to the con¬ trary, our action becomes the action of flesh and

mortality.

7—Ques. Is it not a fact that our effort to realize God in our own Existence makes us more self-

conscious?

Ans. It really depends upon the individual. Some people can meditate upon their real Ex¬ istence without being self-conscious, and some cannot. We can adopt various ways and means to meditate upon Reality. Sometimes we can imagine being in the Ocean of Consciousness, sometimes we can try to see life and intelligence in and through all things, and sometimes try to feel the Reality permeating through our concept

life.

18 TEACHERS1 MANUAL

8— Ques. What do we mean by the Will of God? Ans. We mean the urge toward Unity. Man, in his essential nature, is a conscious being; he must be conscious of something. This act of being con¬ scious, which indicates his very Existence, can never cease. If it could cease, his very Existence would cease. This act of knowing or becoming conscious is constantly going on in the concept life of an individual and changing his concept toward the consciousness of unity with all lives as One. Therefore, the act of knowing is called the Will of God in this concept life.

9— Ques. Why should we act in accordance with the urge? Ans. Because that is the Law of our Being. If we do not, a reaction will follow in the nature of disease, misery or misfortune, and will compel us to come back to the straight road. Every un¬ pleasant happening is a reaction from our mis¬ directed action and this reaction tries to lead us toward Reality, rather than to punish us.

10—Ques. Why are all natural manifestations brought about by God?

Ans. Because all natural manifestations are brought about by the urge as a natural conse¬ quence of this concept life. There is no mis¬ directed action in these manifestations—every action is precise. That is as it should be. There¬ fore, all manifestations are perfectly in harmony with the order of our Being. When that order is broken by our misdirected action, we have the


stamp of imperfection on the divine or natural manifestation. All natural manifestations are per¬ fect, because they are in tune with the urge.

11— Ques. What do we mean by perfection in this

concept life? Ans. Either we mean to refer to the Absolute Existence, or anything which is in tune with the urge. In this concept life, all terms are con¬ ceptions. Yet they may be meant to convey either the Absolute or the relative. The relative idea of perfection is changeable but the Abso¬ lute is unchangeable. Although our idea of ab¬ solute perfection may undergo a change, the Absolute Itself will remain forever intact.

12— Ques. What do we mean by the Law of our

Being? Ans. We mean the urge toward Unity. It is the Father’s Will, only, according to our under¬ standing or the natural stage of evolution, we take the measure of its action.

13_Ques. How can we act according to the Law of

our Being? Ans. By living constantly in the thought that it is guiding us. In every happening or event we should learn to see the great purpose which the Law is serving. If we meet anyone, we should at once accept him as being sent by the Law to serve some great purpose. The Law always works on an ascending scale, therefore, it is perfectly legitimate for us to always expect something great out of every happening. It not


only helps us to form a matrix for greater things, but it also helps us to fulfill the Law. Some people, from force of habit, always look for something bad when they have something good. They say that their experience has taught them to expect something bad when they have something good. But they should know that the Law always expects us to have even better things when we have something good, because the Law works always toward greater things. Therefore, we should learn to expect always the better things in life.

14— Ques. How can we accept a misfortune as com¬ ing from the Law, or the Spirit? Ans. We should not accept a misfortune as com¬ ing from the Spirit, but we should learn to ac¬ cept it as the working of the Law toward some greater purpose, and that some good shall come out of it because the Law always works for our good, that is, it adjusts so-called wrong condi¬ tions. If Ave expect some good out of every ex¬ perience, good will surely come and we shall be able to see it. If we start from today to live the life of seeing good, we will not have many un¬ desirable experiences. In the adjustment of a wrong condition, we encounter an undesirable ex¬ perience, but when we do not give the Law any reason to readjust a wrong condition, we cannot possibly have a disagreeable experience.

15— Ques. Why should we desire for health, pros¬ perity, love and devotion?


Ans. Because it is the purpose of the Law that we should have them. They represent more har¬ mony and peace, which means equilibrium and poise. The life of balance is the life of righteous¬ ness, and the life of struggle and turmoil is the life of sin and death which the Law must reclaim or readjust. When we have the consciousness of plenty, we are no longer under the clutches of poverty. When we are conscious of being in har¬ mony we are no longer in ill health, and when we live for others in the consciousness of the One¬ ness of all lives, we are no longer in hatred and degeneration. When we are receptive to the highest and best in every man, we no longer lack devotion.

16— Ques. How can we know that the Law is guid¬ ing us? Ans. By our inner harmony and peace with our¬ selves and with all. From the very association with the Law, or the Spirit, our nature in this concept life partakes of the spiritual qualities.

17— Ques. If a thing comes to us in response to the condition we create, how can the Law, or the Spirit, bring a thing to us? Ans. When we act with the Law, in our con¬ templation of its guidance, we form a matrix accordingly. The Law is constantly forming a matrix for us, but we are altering it somewhat, or rather breaking it, by our misguided will, and thereby forming a wrong matrix. But the only remedy is to dwell constantly upon the

TEACHERS' MANUAL

working of the Ideal, or the Law of our Being. Our Ideal is our highest concept of Reality. When living in the consciousness of its guidance toward the highest state of realization, wre fulfill the Law, or we act in accordance with the Law, because the Law always works on an ascending scale. Many wonderful demonstrations, or realiza¬ tion of things and conditions, have been made by simple trust in the Law, or the Lord.

18— Ques. Why should we have a scientific basis of faith? Ans. Because in this particular intellectual age, we desire a rational explanation for everything. Then again, when our faith is based upon defi¬ nite knowledge, it is not so easily shaken. In case it wavers, we can easily re-establish it.

19— Ques. How by serving humanity, do we serve the Law?

Ans. Because the purpose of this concept life is the conscious unity with all lives as One. The urge is ever leading us toward that Unity. The more we live for others, the less self-conscious we become. Therefore, the greatest happiness we can ever derive is by serving others, or living for others. The man who lives for himself, even for spiritual unfoldment, is a very selfish man. In spite of his well formulated ethics, morals, and his self- righteousness, he cannot manifest the Christed Spirit which Jesus and other great Lights of the Avorld manifested. The man who forgets himself in the thought of others, alone


attains to the goal of life, and in a more nat¬ ural and quicker way than the man who spends his days in the contemplation of his own virtue and failings. Let this Light shine over all the earth. Let His kingdom come. As our race comes nearer to the Light, this fact will be emphasized more strongly. Sensuality is born of desire for self-pleasure. The life of service is born of Spir¬ itual Consciousness.

20—Ques. If the Law brings everything we need, why should we ask, demand, or pray?

Ans. When we are perfectly in tune with the Law, that is, when we live in the consciousness that the Law will provide, we need not ask, de¬ mand, or pray for anything. By asking, demand¬ ing or praying, we simply make ourselves re¬ ceptive, or rather become conscious that the Law really provides all our needs. Therefore, we should pray or ask, when we have not the con¬ sciousness that the Law is providing. With imag¬ ination that the Law has already provided our needs, we make ourselves receptive. This also gives us the realization that we have the right to ask for the thing which belongs to us. But before we ask, we must be sure that the thing we desire will not lead us astray from the path of Unity, or create inharmony. If we are not sure whether or not a thing is good, we should pray or ask to the effect that if it is not good for our spiritual unfoldment, let it not come. This is the only way we can avoid unpleasant reactions.

2-f 'TEACHERS * MANtTAI^

21—-Ques. Whence do we manifest our power?

Ans. From our own Self, our Existence. In the

Absolute sense there is no such thing called the

manifestation of power, but in the relative sense it is the act of knowing in a certain significance.

The power is the concept formed by the act of knowing. Therefore, when a man creates a con¬

dition or becomes conscious that he has the

power, he manifests it to himself and also to those who are living in a similar concept.

Power without motion is inconceivable. There

cannot be any motion without space. In the

world of All-God there cannot be any space, hence there cannot he any power in the Sense of man¬ ifestation. That which Is, always Is, but to the

human consciousness, power comes to exist be¬ cause a man can form that concept, or he has already formed it, and therefore, it exists to his

consciousness. As his idea as man exists in' his consciousness, or in his act of knowing, so the power exists as an idea of himself in a certain

significance in his own consciousness. (We may

have the subjective state of the knowledge of power which may not be known to us object¬ ively.) All manifestations are merely ideas of

a static something which never changes. That

which manifests anything in its objective con¬

scious state, also realizes the existence of that thing and, therefore, the thing will exist to him

so long as he will remain in that concept. The

amount of power a man realizes that he pos-


sesses, the same he manifests to himself and also to those who are living in the similar concept. The power a hypnotic subject manifests is from his belief which he temporarily forms from the suggestion of the hypnotist. Self-hypnosis can also produce a similar power. But the power a man manifests by and through his Divine Ideal is in accordance with the Law, because it sug¬ gests more unity with all and it has also the uplifting influence.

22— Ques. Is not the act of knowing a power?

Ans. It is, when we view it from our concept life, because it is acting on a changeable condi¬ tion and bringing into manifestation different forms. In the Absolute Plane of Realization, when it brings nothing into manifestation, it is simply knowing. But to express it in relative terms, we call it the Knowing Power.

23— Ques. Why cannot a man manifest greater power by conscious effort? Ans. Because of his limited concept of himself. Whatever the intellectual knowledge of himself may be, he cannot rise above his own realization by the sheer force of will. Of course, in the case of Masters it may be different. They have already risen above their limited concept of themselves. The more tangible a concept of power a person has, the better and greater will be his manifesta¬ tion. For example, if a man believes, that by the help of imagination he can gather power from the concept of an Ocean of Power by the sweep

T EACH HRS * MANUAL

of his hand, and direct it to some receptive per¬

son, he can make him feel it. In the degree his

imagination becomes real to himself, does he mani¬

fest the power. He can always imagine more

clearly if he has something tangible to work

Upon. Therefore, almost all of the wonderful

phenomena and manifestations of power depend

upon our capacity for imagination and realization.

Man, by the help of imagination, can realize

transmitting tremendous power to a receptive

person and make him feel it. When a man mani¬

fests his power for self-gratification, he suffers

from terrible reactions, because of the violation

of the Law of his Being. On the contrary, if he

uses it for the good of humanity, knowing he is

simply following the injunction of the Law, he

finds spiritual uplift and exaltation. The dif¬

ference between necromancy and Jesus’s miracles

is this—the former was for self-gratification and

to serve no wise purpose, and the latter for

the upliftment of the human race or humanity

through Divine Idealization.

24—Ques. What did Jesus mean when he said, “Whatsoever ye shall ask in prayer, believing, ye shall receive?”

Ans. He meant that when you ask anything, be¬

lieving that you will really receive it, you will

receive it. In other words, when you can rest

your mind on the quality that you will receive

anything you have prayed for, you will receive

it. The most difficult thing in the world is to

the light oft the age zi

have absolute rest of mind, or belief. In the con¬

cept life, materialization of desires depends upon

our realization, that is, the consciousness that

they will actually be fulfilled. Yet if any de¬

sire does not serve the purpose of the Law, it

will bring reaction upon us in this concept life.

All manifestations are ideals realized. If you be¬

lieve or realize your pain has left you, because

you have commanded it to go, it will really leave

you. If you believe you are really getting thin,

or stout, you will be thin or stout accordingly.

The whole secret is in our minds finding rest

upon the thing we believe we are becoming or

receiving. We must not desire anything

which will interfere with the legitimate action

of another individual. The easiest way to find

rest in our minds is to meditate upon the fact

that our Ideal is doing everything for us.

25—Ques. Is it right to exercise our mentality in that manner?

Ans. If you use it from the personal base you

are likely to forget the purpose of the Law and

fall into the habit of self-gratification. There¬

fore, Jesus prayed to his heavenly Father, for

the purpose of keeping his mind in Divine Ideal¬

ization, and thereby, he released himself from the

personal concept of life, through the Law of

Association. Therefore, his action was always

from his consciousness of the Impersonal Divine

Ideal. It was in keeping with the Spiritual Law

which was the Law of his Being.

TEACHERS’ MANUAL 23

26— Ques. What is the value of Prayer?

Ans. It brings us to the Plane of Realization

that the Law can give, or is always giving us,

all that is necessary, and all that serves the pur¬

pose of life. Any action which is for the good

of ourselves and others, is in accordance with

the Law. So we have a right to demand all that

is good and that creates harmony and peace

within us. Prayer prepares our minds to re¬

ceive the thing we pray for. There may be a

hundred things in our minds, but the one we

pray for, we receive.

27— Ques. Why do we receive the thing we pray for? Ans. Because* whenever we rest our mind, with

the absolute certainty that the thing we have

prayed for, will come to us, or be given to us,

we form a matrix or receptive condition for it.

Upon whatever quality we rest our minds, we

automatically impress ourselves with it, and due

to this automatic impression with the giving

power of the Law, it creates a matrix in our con¬

sciousness. In accordance with this matrix, a

thing or condition comes to us, or we are shown

the way it can be obtained. That is why our

last thought before we fall asleep, has such an

influence during our sleep. AVe cap form a

matrix either with the Law, that is, in accord¬

ance with the Law, or against it. AVhen we form

a matrix against the Law, we subject ourselves

to unpleasant reactions.


28— Ques. How should we heal through Prayer? Ans. Just pray to your heavenly Father, which

is your Existence, believing He is doing the work,

and the work will be done unto those who are

receptive, or those who can rest their minds

upon the fact that the healing is being done.

Your heavenly Father always works through the

quality of consciousness you hold before Him.

In other words, according to the nature or color

of our consciousness, He works. He is forever

acting. When the quality of our consciousness

is in tune with the Law, our heavenly Father,

which is our Existence, acts through a harmonious

condition, and if to the contrary, He acts through

an inharmonious condition, and therefore, a re¬

adjustment or judgment must take place.

29— Ques. If it is through the nature of impression, according to the quality of our consciousness, that our heavenly Father works, can we not give the direct impression and obtain the result? Ans. Yes, we can; provided we are conscious

that our Father is taking the impression or act¬

ing according to our realization of His action.

In such a case, we generally talk to our Father

or our Existence, or ask Him to take the im¬

pression by changing the one He already has.

When we find peace and rest in our conscious¬

ness, that He is really doing it, He really does it.

30— Ques. How long should we pray? Ans. So long as we do not come to the point

of belief, or have absolute rest of mind, that is,


so long as we do not realize the Father’s action

in our particular significance, should we pray.

31— Ques. Can we not heal ourselves by dwelling upon our permanent Existence? Ans. Yes, we can; but it depends upon what

our concept is, or our realization of our perma¬

nent Existence. In whatever quality or signifi¬

cance we medidate upon our permanent Exist¬

ence, we receive the reaction.

32— Ques. According to Jesus, we should not take any thought for anything, hut how can we live in this practical age without taking any thought? Ans. He simply meant to convey that we should

not take any thought on our personal responsi¬

bility. When through realization or idealization

your thought becomes God’s thought, then think¬

ing, you think not. At that time you have no

reason to take any anxious thought. Your mind

is calm and peaceful and, on account of this

calmness and peaceful state of mind, you receive,

through inspiration, the solution of your problem.

When your interest is selfish, you do not feel dis¬

posed to accept the solution which comes through

your heavenly Father, according to the Law of

your Being. Therefore, many of us willfully

defeat the Law and bring suffering upon our¬

selves. All that comes from Above is always for

the good of All.

33— Ques. Since food has some value, how can we follow the Master’s injunction that we should take no thought what we shall eat or drink?


Ans. The value of food is the race value. It

has no value of its own in the sense it affects

us. By taking thought what we shall eat or

drink, we impress ourselves with that quality.

Even then we may not know what is the right

food for us. But when we live in the conscious¬

ness that the Law or Spirit is bringing us the

right thing at the right time, we really find the

thing which is good for us. Then we learn to

accept everything in the sense of gratitude. By

the constant association with the thought of the

Spirit doing everything for us, we raise our spir¬

itual concept without any conscious effort. Hence

Jesus came to live in the consciousness that his

heavenly Father was doing everything for him.

34— Ques. What is the principal objection to our personal effort, that is, to our putting forth effort from our limited vision, Ans. In the first place, it does not give us any

spiritual uplift, and in the second place, it keeps

us in our self-conscious limitation. The easiest

way we can obtain the thing we desire, is by

the thought that the Law is bringing us that

particular thing. It takes away the tediousness

of our effort and at the same time accomplishes

the end in view.

35— Ques. Is it not possible for us to be extremely negative by indulging in the thought that the Law or the Spirit is doing everything for us? Ans. No, it requires a strong mental action to

dwell upon the fact that the Spirit is doing


everything for us. The reason we do not feel

the strain from our effort is because we act in

the anticipation of the Spirit’s action, or rather,

our mind is occupied with the Spirit’s action.

'Whenever our interest is held by another’s action,

we do not feel the strain from our own action.

This Spirit of which we speak is our own self-i

evident Existence, and, therefore, there is no

reason for having any confusion with any out¬

side influence. We simply take a dual attitude

to our Self, in order to obtain the desired result.

In the lack of realization we are compelled to

take this dual attitude. Our real Self does not

lack anything—it is complete in Itself; but when

we speak about our realization of that complete¬

ness, it becomes a different matter. In order to

realize the completeness and wholeness of our

real Self, we are compelled to take a dual aspect

such as devotee and the object of devotion. Our

intellectual concept of our Absolute Existence is

not our realization, hence the Path of Devotion

is the best path prescribed by all the Master

Minds of the world. When this devotion is sup¬

ported by our understanding of our true nature,

we never become fanatical or fall into the pit

of blind worship.

36—Ques. If we are all of the same Essence, why should we show our love and devotion to those who are advanced in spiritual knowledge? Ans. Because they are advanced in spiritual

knowledge. Whatever quality we admire in


others we develop in ourselves by association*

The action of the Law is progressive, therefore,

our love for anything that is higher than our

present realization, is in accordance with the Law

of our Being.

37—Ques. How is it we appreciate the greatness of great men at a distance and in our close associ¬ ation we fail to see any greatness?

Ans. At a distance we expect him to be some¬

thing out of the ordinary, but in our close associ¬

ation and observation we discover he is just like

any other human being. We forget to take note

of the fact that greatness never robs a man of

his simplicity and general human touch. It is

the fruit of a man’s works that makes him great

or small, and not his outward generalities. If

we measure our accomplishments with those of a

great man, we can easily find where lies the dif¬

ference, and yet for this difference we should

not blindly worship a man, but the quality he

represents, according to its value to us. Though

in hero worship there is an impersonal side, or¬

dinarily the people in general give importance

to the hero’s personality, according to their own

valuation of him. Man always represents his

own actions or deeds, therefore, we can forgive

the follower’s who idealize their heroes. In this

intellectual age we are learning to express our

devotion rationally to all the great men of the

world without any feeling of personality. It is

the higher qualities in a man that we worship or


with which we associate, and not with the per¬

sonality. We should avoid all extremes and

strike a happy medium.

38— Ques. Is not this New Dispensation destructive because its basic principle is radically different from all preceding1 religions? Ans. No, because it has come to fulfill and not

to destroy. It has taken nothing away from any

religion but has given the reason for everything

from one common ground. This is the first time

in religious history that we have a common

ground upon which all men, irrespective of creed,

color or race, can stand. It is man’s Existence.

As this Existence is the Conceiver of all religious

conceptions, this New Dispensation gives a man

his freedom to form any conception of religion

he may desire, in accordance with the Law of

his Being. Only it lays special emphasis upon

the fact that the Conceiver is more important

than his conception. A conception may come,

and a conception may go, but the Conceiver for¬

ever remains intact. The one who is seeking,

is That which is sought.

39— Ques. Why is the life of trust so wonderful? Ans. Because it gives a man poise, peace and

power. To live constantly in the consciousness

that we are guided, watched over and are given

all that is grand and beautiful in life, by a Power,

is a wonderful concept and acquirement. The

life of trust takes away care and worry because

it will lead to the very thing it needs. In every


happening, the man of trust sees the leading of

that Power which is back of this life. He be¬

comes fearless and his vision of life is extended.

The whole world appears to him to be the field

of his labors, and under the protection and sup¬

port of the Almighty Power, he moves and does

his work. He knows that nothing can go wrong

with him, because he is ever protected and led

by the Spirit. He enjoys every unexpected ex¬

perience by keeping his soul constantly in touch

with that propelling Power. In so-called danger

and difficulties he realizes that everything is go¬

ing to come out all right, because the Power or

Spirit behind this concept life cannot fail him.

In the most critical place, or stage in his life,

he sees the glory of this Power. He is calm

and always carries the spirit of self-surrender.

Blessed is the man who either through the knowl¬

edge of his life or through his intuition, has ac¬

quired absolute trust in the all-conquering Power.

He does not take any thought what he shall eat

or what he shall drink, because he knows he will

have the right thing at the right time. He does

not set a rule for the guidance of his life, except

harmony and peace with all. In fact, he does

not do anything which minimizes his trust or

increases his personal responsibility. His life is

pure and benevolent. He is good, not because

he is afraid to be bad, but because that is the

only life worth living. When anyone comes to

him for help, he receives him as being sent by


the Spirit. He feels sure that he has the power

to help him some way, or he would not be sent

to him. When the Spirit wants him to help, he

is sure to succeed in doing something for a man

who is sent to him. If he has not the means, he

gives his best counsel which comes to him through

the grace of God; if he has no counsel to give,

he gives a treatment of kindness and success. He

knows that out of it some good will come. He

does not care whether the people know his won¬

derful work or not. His only concern is to live

the life of trust and be ever thankful to be able

to do something for others. This is verily the

life of bliss and peace—this is the Life of Trust.

40—Ques. Is it right for us to think that we have

been sent to do some special work in this world?

Ans. Yes, it is a splendid idea, provided it is

backed up by our trust in our Ideal. Any par¬

ticular work which we specially emphasize, is our

special work. It does not exclude us from other

work of human interest. All work has one spe¬

cial meaning or purpose, that is, to lead ourselves

and our fellow human beings toward the common

goal of Unity. Therefore, in this New Dispen¬

sation, we proclaim that there is no division be¬

tween religious and secular work. Humanity’s

work is one and includes all branches of activity.

Therefore, all work should be devoted to the pur¬

pose of bringing the kingdom of God to earth,

or to the earthly concept of life.


41—Ques. Have we any right to help those who have

not asked for our help?

Ans. Yes, if that help leads them toward Unity.

Anything that serves the purpose of the Law is

legitimate. If a man is deliberately dwelling in

the lower state of consciousness, it is our duty to

help him to that of the higher, not by mere word

alone, but by our thoughts and deeds. Some¬

times the silent work is more effective than open

work, because it does not arouse so much an¬

tagonism or opposition in the minds of those

whom we desire to help. We have constant op¬

portunities to help our fellow human beings in

this manner. As we quietly pass through the

streets, we can silently administer treatments to

our fellow brothers and sisters who are not living

in harmony with the Law. We can silently re¬

quest them to live the unselfish life for others,

and thus to fulfill the Law of Life. We should

not forget that our every noble desire is sup¬

ported by the Law, which is the Lord of All.

The action of the Law is ever progressive; to¬

ward the goal; therefore any action that leads

toward Unity is in accordance with the Law. If

God is for a man, who can be against him? This

form of treatment develops in us a strong matrix

for healing. The time will come when by our

mere presence, our touch shall restore a man to

his health and normal condition. Even a very

non-receptive person will derive some benefit.

God’s work never goes in vain.

TEACHERS' MANTTAt

42— Ques. How can we strengthen our trust? Ans. By studying the lives of those who have

lived the life of trust, or reviewing how wonder¬

fully many of our complicated problems have been

solved, or by analyzing our Real Being and also

realizing the working of the Law in this concept

life. It is always best to prepare our minds

early in the morning. The more we speak of,

and hear, the wonderful stories of the life of

trust, the more we feel impressed to live that life.

43— Ques. What is a matrix?

Ans. It means a vortex or mould. In the meta¬

physical sense, it is a harmonious or receptive

condition. We know when we are in tune with

our surroundings, how we enjoy them. We en¬

joy a thing because we have formed a matrix or

receptive condition for it. By thought or im¬

pression, when we establish a harmonious condi¬

tion for a thing, we form a matrix for it. There¬

fore, a habit is a matrix for a certain thing.

Whenever we are perfectly in tune with an object

and do not find the least possible resistance from

it, we have the matrix for it. So long as any

work is tedious, we have not yet formed a matrix

for that particular work. So it is with singing,

playing and with every condition in life. When-

ever we are under the influence of poverty, we

form a matrix for poverty; likewise we form a

matrix for health and prosperity. Health, pros¬

perity, peace and harmony, stand for Unity, and

it is the demand of the Law that we should have


them. Wealth necessarily does not represent pros¬

perity, but prosperity is the freedom derived

therefrom. Take this life easy, believing it is for

the service of All, and that you are guided by the

Spirit or Providence, and you will form the

matrix of happiness and ease. Believe that this

life is an action and that your strength is the

strength of the Lord, and you will never feel

weary from your action. Whenever you feel easy

at any conception of life, you have formed a

matrix for it. The easiest way to form a matrix

for anything, is to believe or imagine that your

Ideal is doing it for you. The unpleasant or

tedious part of our effort is the consciousness of

our own action. In this new way, acting at the

expense or responsibility of our Ideal, believing

that the Ideal is doing it, we free ourselves from

drudgery and at the same time obtain the de¬

sired result.

44—Ques. What do we call a perfect form? Ans. A form that corresponds to the inner urge,

or the form which the inner urge or the act of

knowing, brings into manifestation is a perfect

Form. Therefore, all natural forms are relatively

perfect.

45_Ques. Whence comes the stamp of imperfection

upon perfect form? Ans. It comes from our misguided volition or

will. With this body, or form concept, the urge

has brought into manifestation all its faculties.

When we do not exercise these faculties toward

40 TEACHERS1 MANUAL

Unity, which is the purpose of the Law of our

Being, we create a superimposed concept. This

superimposed concept is the stamp of imperfec¬

tion, upon the natural concept form, which the

urge brings into manifestation,

46— Ques. What is the remedy for this imperfect concept? Ans. The remedy is to make at-one-ment. When¬

ever we live in the consciousness of the working

of the Law, or the Lord, we make at-one-ment.

In the degree that we succeed in living that life,

do we become free from the effect of imperfec¬

tion,

47— Ques. What is the difference between the Ideal and the Law? Ans. The Ideal is our highest concept of Reality,

and the Law is the Act of Knowing of Reality,

in this concept life. Reality being the Conscious-

Existence, we cannot separate it from its act of

knowing. The one means the other. Whether

we say the Ideal is acting, or the Law is acting,

we mean the same thing. Anything that is higher

represents the Law, because the Law works on

an ascending scale. Reality can act only as Law

in this concept life. Even the power wre use to

digress from the Law, is power which we acquire

from it. The same power, in its reaction, read¬

justs or brings us back to the light. Equilibrium*

or a perfectly attuned condition, is the harmony

of the Law. When this harmony is not main¬

tained in our volitionary concept of life, reaction


takes place. Not knowing the loving act of the

Law, we resist its course of action. As a conse¬

quence, we suffer. If we can drift along with

the natural course of the Law, we can avoid

or minimize our suffering. By living an unselfish

life, that is, living for others, we drift along with

the Law. Then let us imagine we are drifting

toward health, happiness and peace with our

greater vision of life. The race habit may be

responsible for many of our unnatural conditions.

We can remedy them to a great extent by fol¬

lowing the Law.

48_Ques. Are we all sent by our heavenly Father? Ans. In one sense we are and in another sense

we are not. All natural manifestations represent¬

ing different states of consciousness in this con¬

cept life are from the Father, but such a pro¬

portion of flesh concept dominates our life that

it has overshadowed the Father’s manifestations.

We are claimed by that which dominates our

lives. The human concept, or human state of

concept, stands for conscious unity with all lives

as One. Therefore, in the degree we realize All

God, do we become true to our concept and are

claimed by our Father. Then our action is regu¬

lated by our realization of Reality or of the urge,

and not by fleshly desires. When we are true

to our natural concept, we know then that we

are verily sent by our heavenly Father.

49—Ques. What is perfect, holy and whole in this

relative plane?

42 TEACHERSJ MANUAL

Ans. Any manifestation that is in tune with the

urge, or true to the natural concept in evolution,

is perfect, holy and whole. The terms “ perfect,

holy and whole” are applied to those things

which are the true image or reproduction of

those states in evolution which the Law or the

urge represents in its natural course of action in

this relative, creative plane.

50— Ques. What is instinct in an animal?

Ans. It is the act of the Law or urge in its nat¬

ural concept. All concepts are the aggregation

of impressions. Sometimes each individual im- j pression is also called a concept. The action of

instinct is habitual in the lower animals, and in

the human plane it is intutional or inspirational.

The urge that directs an animal where to find its

food and where to find shelter from the coming

storm, is the same urge that directs a human

being to use his mentality to building houses and

inventing machinery, etc. Man should receive his

plan of action through inspiration, and by the aid

of his reason he would determine its usefulness

and application.

51— Ques. How is it that in one age man thinks something is right and in another age he thinks the same thing is wrong?

Ans. Man is ever progressing in his ideas. When

superstition and ignorance distort his vision, he

sees through a glass darkly. His concepts of

righteousness and justice are undergoing change

THtf LIGHT OH THE AG E 4.1

as he is changing his concept. His moral and

ethical concepts have already undergone a de¬

cided change. He thinks now that the king and

the priest are as liable to the laws as any common

man. He is coming to believe there is only one

standard of morality. He believes now in

purity of thought, and righteousness and justice

based upon the universal principle, Love. He is

now less fanatical and more rational. He knows

now that it is through martyrs’ blood that human

civilization has progressed. It is through the

progress of one generation that another genera¬

tion has leaped to the front, and brought for¬

ward the advanced ideas and thoughts which

have materially affected and changed the habits

and customs of people. He knows now that

ignorance and superstition make a man self-

righteous and that he gloats over his own virtue

at the misfortune of his fallen foe. When a man

is in that state of consciousness he manifests a de¬

moniacal nature in the cloak of a purified angel.

Through all these dark and bigoted conditions,

man is progressing. In order to be liberal in

his view, man should read the history of civiliza¬

tion and cultivate more kindly feeling toward his

fellow human beings. A religion without kind¬

ness and life without love, are like a world

without light. What shall a man gain if he lives

according to the dead letter of the scriptures and

fails to be in vital, sympathetic touch with hu¬

manity? Bring more kindly light into the world,

and the world will be saved.


52— Ques. What is the meaning of real freedom in this concept life? Ans. It is freedom from selfishness by living for

others, and by realizing God in others, that we

attain to freedom. That is the only freedom

worth while. All else is sham and selfishness.

53— Ques. Why should we believe in Organization? Ans. Because it is the intention of the Law that

we should live for one another. It is our nat¬

ural impulse to live in a community and for the

community’s interests. The community itself is

an organization. It is through organization that

we are expressing our Divine Nature.

54— Ques. What is the meaning or purpose of De¬ votion? Ans. Its meaning is to uplift a man, through

association, to a higher plane of consciousness.

The fact that we have not the full realization

of our true Existence, indicates our need of de¬

votion to the higher Ideal .

55— Ques. Is there any special virtue in fasting? Ans. If your system is clogged, or you feel phys¬

ically or mentally depressed, the Law wants you

to give your stomach a rest, but we do not think

that fasting has any special spiritual virtue. Any

condition that gives us mental ascendency and

the vision of conquest over physical dominion,

is in accordance with the Law of our Being. We

must be regulated in such a matter by the inner

urge. We should not give any undue importance

to non-essentials.


58—Ques. How do we meet a person in the fourth

dimensional plane? Ans. When we meet a person by the state of

our consciousness, and not by the measure of

space, we meet him in the fourth dimensional

plane. The fourth dimension refers to a state

of consciousness rather than to objects in space.

It is for this reason that many persons in differ¬

ent localities may feel the nearness of one person

in still another locality. We may meet several

persons at the same place, yet we may feel some

persons nearer to us. This nearness is due to

our state of consciousness rather than our phys¬

ical presence. Of course, in the last analysis we

find that even space exists in our consciousness.

Hence, anything existing in space, exists in our

consciousness. Yet dividing the phenomena be¬

tween space and states of consciousness, we re¬

spectively call one the third and the other the

fourth dimension.

57— Ques. What is psychic power? Ans. It is merely knowing through different

mental concepts of senses, such as hearing and

seeing, etc. Ordinarily we do not feel, see or

hear through our sense organs but through the

concepts of sense organs, or through the phys¬

ical concepts of senses.

58— Ques. Why did Jesus use the personal pronoun

when he meant the Impersonal? Ans. In his highest state of realization his per¬

sonal concept of life was so absorbed in his con-


sciousness of the Divine Existence, that he lost all sense of duality. Hence, when he used the personal pronoun “I”, he meant the One Imper¬ sonal Existence, and this realization represented his state of consciousness. Therefore, the personal pronoun referred to his state of consciousness, as well as the One Impersonal Existence.

59— Ques. Why are all prominent spiritual teachers of the world fatalistic in a sense? Ans. Because they know of the ultimate victory of the Law. No matter what we do by our mis¬ guided volition, the Law will act to set us right and bring us back to the right path, through re¬ action. Every man must face the judgment day, or the readjustment, and be brought back to the Goal of Realization. ,

60— Ques. If the Law does everything for us, why should we concern ourselves with our spiritual unfoldment?

Ans. Because, for the sake of making at-one- ment, the Law demands of every man that he should readjust his so-called wrong conditions or else he will be compelled to face unpleasant ex¬ periences in the nature of readjustment. In order to avoid these unpleasant experiences, we seek refuge in the Law or the Lord. We simply make at-one-ment and the Law, by its natural course, unfolds our divine nature, or rather, reveals our divine nature to ourselves. To live constantly in the consciousness of the Law is to- associate ourselves with spiritual qualities. The Law


of our Being, in the human state of evolution, de¬ mands such association.

61— Ques. What do we mean when we say, the Law demands of us to do a certain thing? Ans. We simply, by this figure of speech, try to convey the idea of the action of the Law in a certain significance. When there is a demand either for readjustment or for right action, we say that it is the demand of the Law. Any action that serves the purpose of the Law or that is in accordance with the Law, is the demand of the Law.

62— Ques. What do we think of the second coming of Christ, or a world’s Messiah?

Ans. We believe that Christ is a state of con¬ sciousness of every individual part in this con¬ cept life. It is the state of consciousness of unity with All God. Therefore, Christ comes to every individual according to his degree of realiz¬ ation of the Oneness of all lives. But when the world or the race at large expect a Messiah, a person with the Christed state of Consciousness comes. Such is the power of demand of the hu¬ man hearts and such is the fulfillment of that demand.

63— Ques. Why does the race expect a Messiah at a particular time? Ans. Because it is weary of living the life of strife, struggle, dissension and prejudice. When hatred, jealousy, anger, passion rise rampant over kindness, justice and Brotherly Love, a cry goes


out from the suffering souls for relief. They want a Saviour who can bring to this self-con¬ scious, contentious world, the message of peace and Brotherly Love and put a stop to human brutality. In response to this call, there comes a Messiah and many Christed souls. The Mes¬ siah comes but the people never receive him. In their pride and prejudice they wound the very loving heart which offers them help. So long as people are blinded by race prejudice, jealousy, anger and passion, they will never see and re¬ ceive the Messiah—the incarnation of love and justice. If the Christ comes today in this Occi¬ dental world, in the body of a Negro or a China¬ man, the most civilized people of the world would crucify Him with as little excuse as they did twenty centuries ago. So it is almost vain to expect, under existing conditions, the people at large to see the Messiah and to receive Him should he come. The Master Spirit is ever pass¬ ing by our darkened consciousness. Who will see Him? Those who have eyes to see will see, and none else.

64—Ques. Is not a conception of a part, a concep¬ tion of the Whole, because part is part of the Whole?

Ans. No, a conception of the part is formed by the change of direction of its knowing from the Whole to itself. The Whole being the Whole, there cannot be anything beyond Itself to know. Therefore, there cannot be any change of direc-


tion of Its knowing. A part, not being itself

Whole, has an alternative of knowing; it can

know either itself, or the Whole whose part it is.

This knowing in limitation of the part has noth¬

ing to do with the Whole. That which exists in

the consciousness of the part in its self-conscious

state, cannot exist in the consciousness or in the

act of knowing of the Whole as the Whole, be¬

cause the Whole can never act as part. Its act

of knowing is forever in the same direction, that

is, It is knowing Itself without any change. Yet

viewing a conception or a phenomenon from the

Absolute, if it were possible, it would appear that

that which is sustained by the part is sustained

by the Whole.

65—Ques. Suppose we cannot comprehend why a part has become self-conscious, does it alter or change the fact that it is self-conscious?

Ans. No, for we know, from the self-conscious

state, that that state once existed to the part as

a possibiliy, and by studying the nature of the

part, we know the change of direction of know¬

ing is the only reason of its being self-conscious.

Why it has changed its direction of knowing can¬

not alter the fact that it has changed. It also

cannot alter the fact that by re-directing its con¬

sciousness to the Whole or the Oneness of all

lives it can rise above its self-conscious self. No

answer to that "Why?” will be able to alter

the three facts which are vitally important to

us; namely, first, the part being a conscious part,

50 TEACHEKS’ MANUAL

it can change the direction of knowing, or it

has the alternative in knowing either itself or the

infinite Whole whose part it is; second, it is

knowing its self-conscious state, and therefore,

it has changed the direction of knowing from

the Absolute Whole to itself, and this state of

knowing once existed to the part as a possibility;

third, by re-directing its consciousness or act of

knowing to the Whole, it can rise above its self- conscious state.

—Ques. What are the most vital points or im¬ portant facts that regulate this concept life? Ans. Impression, Association and Imagination.

67— Ques. With what qualities should we imagine or associate ourselves?

Ans. Those which serve the purpose of Unity,

that is, those which have the higher significance

to us. Once understood, this sublime Truth will verily make a man free.

68— Ques. What is the easiest way to present this Truth?

Ans. By referring to the fact that the Conceiver

exists before his conceptions of life, death, hap¬

piness, misery, good, bad, hell, heaven, God or

the absence of God. God, the Supreme Being, as

He is called, either must be our conception, or

like ourselves in Essence. By studying the true

nature of our self-conscious Existence we find the

solution of the Riddle of this Universe, and also

the hidden mystery of this concept life. This

Dispensation is the coming religion of the Age,


and its gospel Truth will spread over all the

earth and regenerate mankind to God-Conscious¬

ness. ,

69—Ques. What did the Master Jesus mean by the Parable of the Vine?

Ans. The highest state ot consciousness in this

concept life is the true vine and all other con¬

cepts of God-Consciousness below it are the

branches. In other words, the concept of mani¬

festation due to the highest state of conscious¬

ness, which we call Christ-Consciousness, is the

true vine and the other concepts due to this

state of God-Consciousness are branches. Our

real Existence which is the Father, is designated

in this concept life according to its state of con¬

sciousness, such as Son of Man, Son of God, or

man, animal, etc. On the Father’s belief side,

we find the Son, and on the unconditioned side,

we find the Son as the Father. The terms Father

and Son are closely related, so long as one ex¬

ists, the other will exist also. Viewing from the

created plane we find that our existence which

is one in the Absolute plane, is both Father and

Son. One view we take from above and the

other from below, that is all. In the Absolute

plane there is no Father and Son. It is the plane

of ISNESS. Since all philosophies, terms and

ideas begin and end in the plane of creation,

whenever we speak of anything we speak of

relative states or conditions, in which the reality

is apparently involved.


TO THE TEACHERS AND FOLLOWERS OF THE

NEW DISPENSATION.

1— Speak well of one another. Do not exag¬

gerate, but speak the good you know of a person.

This will not only help you to form a matrix for

the good, but also to live according to the Law of

your Being. Whatever you look for, you find. If

you always look for the greater things of life you

will find them. If you look for the good in a person,

you will find it also.

-:o:-

2— Bless those who ridicule you for your faith.

Do not resent their unkindly remarks. Blessing has

a converting power. When anyone is against your

faith, and opposes your good work, do not use your

mental power to control him, but sit quietly with

your brother and realize peace for him, or establish

harmony with him. It will conquer all opposition he

may have. From a limited version of life man desires

to control other human beings and receives unpleas¬

ant reactions therefrom.

-:o:-

3— When success comes, do not lose sight of your

spiritual vision. With the increase of power, do not

fall into the temptation to believe that you are in¬

vincible and that you can do whatever you please

without suffering from reactions. Personality (Satan)

TO THE TEACHERS AND FOLLOWERS 53

comes to claim a man when he has attained to some

degree of success and power. When a man com¬

mences to attach undue importance to his service to

humanity and God and boasts about his accomplish¬

ments, you can almost be sure that he is nearing his

downfall. So always be humble and obedient to the

j Spirit which is your very Existence. Service to hu¬

manity does not depend upon you, but yourself are

' depends upon your service to humanity. Do not live

on frattery and lies, because one day they will face

you and shatter your day-dream.

-:o—

4— Be always grateful and thankful for the light

you have received. The spirit of thankfulness adds

more to our receptive power. You may be equal to

or greater than a man; if you have learned something

from him, do not be ashamed to acknowledge it.

Your pride is not your virtue, nor is your bigotry

your armor of protection. Humbleness and obedience

are not the signs of weakness when one is searching

after Truth, but they are the signs of progressiveness.

The man who is ever willing to learn is progressive.

Do not be falsely alarmed that your spirit of obedience

may destroy your individuality and reduce you to

the serfdom of a superior will. Do not let go your

light of reason and discrimination; it will show you

your pitfalls. Your intellectual knowledge is not

your realization. Be humble and learn.

-:o-

5— Speak and think constantly about the Truth

and its wonderful work, and it will keep up your

54 TEACHERS' MANUAL

spiritual animation. It is the spiritual animation

which opens up the greater vision of life before us

and its greater possibilities. The more spiritual ani¬

mation you have, the more spiritual power you mani¬

fest. Read such books and hear such stories as will

increase your faith in the wonderful working of the

Law. By hearing, talking and reading of the spir¬

itual power, when you receive spiritual animation

through belief that you can also manifest similar

power, you can really manifest it to the extent of

your realization. Therefore, before you commence

your public healing you should read about or nar¬

rate some wonderful cures that have been made by

this power and thus prepare yourself and the minds

of your patients. To increase or keep your faith and

realization, you should freely frequent such places

where testimonies of spiritual realization are given.

You should also associate with such persons as have

experienced remarkable work along this line. Do

not enter into a controversy with them and dis¬

turb the trustful spirit which is generated by the

narration of their wonderful work.

—— :0:-

6—Do not gossip or hear unpleasant stories about

anyone. This is not an ethical injunction but a spir¬

itual one. That which you speak or hear impresses

your mind and makes you manifest similar or the

same quality. It is as well for your own welfare as

for the manifestation of greater power for the good

of humanity, that you should avoid hearing and talk¬

ing gossip. Always think and do such things as will


elevate your consciousness. All morals and ethics

should be based upon this standard. Do not waste

your time on non-essential metaphysical discourses but

devote it to those portions of metaphysics which are

practical and helpful to mankind.

-:0:- 7— Every atom or fibre of your concept life is

attuned to certain set impressions. Whenever you

act contrary to these impressions you find resistance

from them. Do not forget that your own created

conditions resist you and not any outside power. If

these conditions are undesirable, then keep on im¬

pressing yourself with the desirable qualities, believ¬

ing that every fibre of your Being is becoming attuned

to them. Do not give any thought to undesirable con¬

ditions because, if you do it will impress you more

with the same. Cultivate the belief that the Law is

helping you to do all that is good for you and good

for others. Never expect any result in a certain

definite time, but live in the consciousness of the

work being done by the help of the Law, which is

your Providence. It is simply marvelous how we can

adjust ourselves to new and desirable conditions and

turn our energy into more profitable directions. Cul¬

tivate the habit of believing that your power to do

good is always increasing.

-:o:-

8— Become more and more conscious of the power

of silent work. It will make you introspective and

give you a vision to see and realize the vast range

of working possibilities that lie before you. You

TEACHERS' manual >>()

will have a comprehensive grasp of humanity in the soul plane. Humanity is one and its divergent in¬ terests are interwoven. Power to do good is in pro¬ portion to one’s range of vision and realization. The more greater your vision, the more power you will manifest. Vision gives us the inspiration, and the in¬ spiration animates us to act with elevated conscious¬ ness. The more animated you are in the conscious¬ ness of doing good, the more productive will be your work. Avoid mental lethargy because it brings mental depression which causes you to receive all forms of negative race suggestions. Do not think of yourself so much, because if you do, it will limit your vision, but think of the welfare of others and it will increase your happiness.

—— :0:--

9—Never be jealous of another person’s success even though you have failed. Rejoice at every vic¬ tory won over for God and humanity. No matter who has been instrumental in bringing about that victory, it is your gain, because every time you manifest your loving, charitable spirit, you gain added power to do still greater work than the one in which you have apparently failed. Do not cheat yourself out of the great power which you can gain by being kindly disposed to a person who has won success. The man who re¬ joices over the success of others, becomes more suc¬ cessful in the end than the man who is jealous. On the rock of jealousy many promising souls have been shattered into pieces. Beware of jealousy; be broad

TO THE TEACHERS AND FOLLOWERS 5T

and generous in God’s work; you will receive endless

blessings and happiness.

10— When you are discouraged and unable to re¬

sort to any other means, speak to yourself encourag¬

ing words, believing that you are speaking for your

better Self or the Law. Anything of higher order or

which leads towards peace and harmony is in accord¬

ance with the Law. When you speak to yourself you

should speak in this manner, “Cheer up, my boy (or

girl); better things are coming your way. Do you

not know the Law always works for your good? It

helped you in the past and It is trying to help you

now.” Continue to thus speak to yourself in your

own words, focusing your mind upon the fact that

you are speaking for God until you feel uplifted.

Manifestation of higher power depends upon one’s

mental elevation or up-lifted consciousness.

11— Before you enter into any discussion with

your co-workers upon any measure for the good of the

Cause or upon a metaphysical subject you should

meditate with them for a few moments upon mutual

peace and harmony. During the discussion you

should keep your consciousness upon this mutual

peace and harmony. Anything that threatens to dis¬

turb peace should be discarded; you should at once

invite your brothers and sisters to meditate again

upon mutual peace and harmony. When peace regu¬

lates a body of people nothing can conquer them.

They become a power and are able to conquer the


whole world with the spirit of Christ. Peace is more] important in the life of an organization than all rules and regulations.

-:o:-

12— To be spiritual is to be natural, but without an ideal concept of life we can never be natural. The Law always works on the ascending scale. All of our desires are not always natural, and to indulge in them is to depart from naturalness. Those who have been born in lust and passion will necessarily have many unnatural desires. Unless they are re¬ born with the ideal concept of life they will never learn to be natural.

-:o:-

13— Whatever quality you desire to manifest, be¬ lieve that you are manifesting that quality and learn to imagine that it is increasing hour by hour and day

by day. The Law works towards progression and not towards digression. If you can speak to an audi¬ ence two minutes today, believe or imagine that to¬ morrow your power to speak will increase to seven minutes. When tomorrow comes, or tomorrow be¬ comes today, at the time of speaking have the con¬ sciousness of increased power. The Law is forever increasing your power to think and to do, and by the recognition of that fact, you come to act har¬ moniously with the Law and manifest increasing power. When you limit yourself in anything, you

break the Law. Until the final goal of realization you will keep on progressing.

TO THE TRACKERS AND FOLLOWERS 50

14— What is our present personality or manifesta¬ tion? Is it not the objectification of various impres¬ sions? Then, if we constantly speak and think of Truth, shall we not be a living embodiment or per¬ sonification of IT? Jesus and the other great Masters by their constant thought, -action, word and realiza¬ tion became the very personification of Truth.

——:0 —* 15— When a man is obsessed with any construct¬

ive line of thought and action, if he has not lost his reason, we call him a genius. When a man is ob¬ sessed with a spiritual ideal, and acts and lives for humanity we call him a great spiritual light.

-:o:-

16— If you are ever down in the valley of mental despondency and cannot imagine a cheerful condition, read any inspired book which once gave you joy and hope, and you will be lifted up. When a man broods over a gloomy condition, either he likes it or he in¬ dulges in self-pity, even though he may make him¬ self believe that he has exhausted all means to get

out of it and has failed. -:o:-

17— All conditions are passing and transitory. When you are surrounded by an undesirable condition, instead of brooding over its present effect, realize that it is passing away. In whatever significance you realize an action it will be the same to you. In this changeable concept life, all conditions are change¬ able; whether a change is brought about in accord¬ ance with the Law or against the Law. You cannot

no TEACHERS’ manual

escape that experience. Whenever a change is brought about by the Law or in accordance with the Law, everything is harmonious and well, and, on the con¬ trary, unpleasant reaction is inevitable for the ad¬ justment. ,

// 18—If you desire to demonstrate anything, do not put the Law to a test, j When you put the Law to a test your mind is not in a quiet, peaceful state. There is an element of doubt or indecision therein. If you do not find the desired result, when in that state of .mind, do not blame the Law. When you obtain perfect peace of mind, believing that a ceiv tain thing will be done, it will be done in proper time of adjustment. Sometimes the old conditions must be adjusted before the result can be manifested to you. The greater your faith in the working of the Law, the quicker will be the result, because the readjustment of the old condition will take place quicker.

19—Meet anger with peace, inharmony with har¬ mony, dislike with like. No matter how unsympa¬ thetic a person may be to you, your attitude to him will finally settle or decide how he will feel later towards you. Always remember that the power of peace is greater than anger. Meet an angry man, with the inner absolute peace, and you will subdue him in a short time. It is not matching your men¬ tality with another mentality but it is calming down an uncontrolled mind by your own inner poise. From


such an action you will not receive any unpleasant reaction; it is in accordance with the Law of your Being, because the Law is forever working for har¬

mony and peace.

20— Stretch your mental vision by reaching out for all, and you will develop that subtle power of mind to act independent of the physical action. In the degree your grosser state of consciousness van¬ ishes, will you realize and appreciate the far-reaching power of your silent work. Do not try to use your mind to assert your power over another person but use it in the sense of Divine Mind and as a bearer of Love, Harmony, Peace and Helpful Thoughts to

all mankind. -:o:-

21— Let a person be perfectly in tune with you, that is, let him establish perfect harmony with you and you will reach and affect him with any quality you may hold regarding him. When two persons are perfectly attuned with one another, whatever quality one holds regarding the other, believing that it is working, it will work. In such rapport condi¬ tion, if you speak to his Being silently, believing that your words are taking effect upon him or being received by him, they will be received by him. Tell your patient to establish perfect harmony with you

before you treat him. -:0:-

22— When a person attempts to extol his own virtue by condemning another, do not listen to him.


There is an element of distrust in him which is likely to affect you.

-:o:-

23—Do not use your power for selfish purposes if you desire to be happy. When knowingly you abuse this power, you sin against the Holy Ghost, which sin is never forgiven, that is, you cannot make at-one-ment with the Law without paying the pen¬ alty. Since you have the Mystery of the Kingdom of God, share it with all deserving persons. Let your light of realization so shine that the whole world may be illumined. May the Infinite Peace and Bless¬ ing be yours.

KEY TO THE NEW DISPENSATION 63

THE KEY TO THE NEW DISPENSATION—THE

VOICE OF THE AGE.

“There is no scientific problem which we may dare to say the mind of man will never solve; no mystery so deep or profound, no question has or ever will be asked but a mind or brain will be evolved capable of solving and answering.”—Haeckel.

“If it becomes essential for mankind to know, infinite nature will evolve an organ of mind that can comprehend. ’ ’—Stevens.

1— This New Dispensation does not assume or take for granted any statement, but it offers posi¬ tive proof for everything. All other current religions, though they contain truth, are based on assumed state¬ ments of God, and therefore they conflict with one another. The Sixth Cycle Message is based upon a Principle which evolves principles for all dogmas and creeds. It is therefore the unifier of all religions. It has come in response to the demands of this particu¬ lar age.

2— This New Dispensation does not assume that God is All in All, or Whole, and therefore that we are parts of Him; nor does it assume that we are parts, and therefore parts of the Whole. The term “whole” implies parts, because in order to be whole, a thing must be the whole, or totality of something which we call parts. Similarly the term “part”

(64 TEACHERS’ MANUAL

implies a whole because it must be part of some¬

thing which we call i ‘ whole. ”

3— This New Dispensation finds that all assump¬

tions can be doubted, and without the mutual agree¬

ment of two or more persons, they cannot be ac¬

cepted as truth. At the same time it finds that there must be an assumer of an assumption. Without this

assumer there could be no assumption.

4— The terms God, Devil, Hell, Heaven, Salva¬

tion, etc., can be doubted as assumptions, but the

existence of the assumer cannot be doubted, because1

in order to assume anything, the assumer must exist

first. There cannot be any question or doubt if there

is no doubter.

5— We can assume or conceive of the existence

of God, but we cannot conceive ourselves into exist¬

ence. In order to conceive any idea, the Conceiver

must first exist. No conception can exist without

the existence of the Conceiver. Since the Conceiver

has to exist first, before it can conceive any idea, no

conception can co-exist with the Conceiver. In the

same sense, Creator and its creation cannot be co¬

existent, because in order to create anything, the

Creator must exist before its creation, or else we

could not use the term “ Creator. ” Without the act

of creation on the part of the Creator, there cannot

be any creation. Hence all creations or conceptions

have a beginning and also an ending, and both be¬

ginning and ending depend upon the Conceiver.

6— No creation can be a part of the Creator be¬

cause to be a part of the Creator, it must be co-


existent with the Creator. That which is co-existent with the Creator is not created, hence its nature is

the same as that of the Creator.

7— There would be no idea of change if there is no one to experience change, hence that which ex¬ periences change must exist before it can have that experience. Consequently that which experiences change is above all change, that is, change is no part of it. If the change is co-existent with that which experiences or conceives change, it will not have that experience of change. Whether an experi¬ ence is real or false, it is preceded by that which

experiences it. 8— To conceive one’s own existence, the Con-

ceiver must first exist. Since the Conceiver cannot exist before itself, it can never be able to conceive itself into existence. It may believe that it is con¬ ceiving its own existence, but that belief will be erroneous, because it is opposed to the self-evident truth. The act of being conscious is not a concep¬ tion; it is the very nature of existence, and therefore an axiomatic Truth. In the significance in which that act is conceived, it is a conception. (The Knower exists before anything it knows, except itself. Since nothing permanently exists but that which is Reality, that which the Knower knowrs, other than its own

Reality, is only a conception of Reality.)

9— That which conceives, creates, questions or

doubts, is self-evident, because it cannot conceive, create, question or doubt its own existence. It has to exist first, before it can take any view of itselfi


The Conceiver, Creator or Doubter is a conscious Ex¬ istence because it has the consciousness of its own Existence.

10— The Conceiver or Creator has not the whole of the consciousness, and, therefore, it is part of that which is the Whole (part implies whole). Since it is a part (it is proven from a self-evident premise; not assumed), and its nature is consciousness, it is a part of the Whole Consciousness. The Whole is of the same nature as that of a Part, and vice versa.

11— There cannot be anything in the Whole which is not of the same nature or substance as that of the Whole. If there could be, it would no longer be the whole of any one thing. Hence between any two parts of the Whole there cannot be anything other than that which is of the same substance as all the parts. There cannot be any space to divide any two parts of the Whole. If there could be, the Whole would no longer be the Whole in its true sense, therefore all parts of the ^IVhole are insepa¬ rably connected with one another. (In this ob¬ jective world, nothing can be called “Whole” be¬ cause between any two parts of it, space exists.)

12— The Whole cannot be more or less than what it is. If it could be, it would no longer be the Whole. Steam can be reduced to water and water into ice, because there is space between two atoms or elec¬ trons. Therefore, the size of a certain quantity or proportion of it can be diminished or increased with¬ in space. But that which alone exists, and nothing else, cannot be increased or decreased.


13— Time, Space, Birth, Death, Change, etc., ex¬ ist because the Conceiver has these conceptions. Hence they have beginning and ending to the individual Conceiver, which is part of the Whole. Time, Space, etc., cannot be the conceiver of themselves or the Con¬ ceiver of itself. If they were not conceived, they would be co-existent with the Conceiver, because all conceptions exist after the Conceiver. If they were not conceptions, no one would be able to conceive them. (There is a vast difference between concep¬

tion and realization.)

14— A conception does not occupy any space. When an individual Conceiver conceives an idea, it exists for the time in its consciousness. Solid, Liquid, etc., are conceptions of the Conceiver, gradu¬ ally brought about by its sense of limitation and separation. They could not exist as such if there were no one to conceive them, hence they do not occupy any space. (The Conceiver manifests its con¬ ception to Itself; otherwise there is no manifestation in this world of ever-manifested consciousness. Simi¬ larity of perception of Conceivers is due to similarity of general conceptions. The modifications of know¬ ing, which we call Hearing, Tasting, Smelling, Touch¬ ing, etc., are due to the Knower knowing through its own concept, which It has evolved in its self-con¬

sciousness.)

15— Space comes to exist as a conception in our failure to realize One Unbroken Existence. There¬ fore, the things that exist in space are all concep¬ tions. All conceptions exist in the consciousness of

68 TEACHEKS’ MANUAL

the Conceiver, when it fails to realize One Unbroken Existence. (Every part in and of the Whole Con¬ sciousness is a Conceiver, that is in its idea of sepa¬ ration from the rest. The idea of separation is merely an idea and not a reality, because real separation of a part from the One Universal Whole is not pos¬ sible.)

16— This so-called physical body does not exist outside of our consciousness, because there is no space in the One Inseparable Whole. If it appears to be outside it is because the idea of outside exists in our consciousness as concept. If this body appears to be solid or made of flesh, it is because that quality of concept exists in our consciousness. By changing the quality we can change the very nature of the body. Some people, by following different religious ideas or practices, are unwittingly changing the na¬ ture of their bodies, and some people by following the Path of Wisdom are effecting the same results intentionally.

17— When the individual Conceiver believes it¬ self to be conceived, it then comes to live in the con¬ cept of birth and death. When it has the limited view of itself, in the sense of separation from the rest, it forms a misconception of itself, that is, it believes it is separated from the rest. As its con¬ ception of itself rises out of illusion (or idea of separation) towards its own Reality, its concept life becomes the Son of the heavenly Father, or Reality. In its perfect realization of its true nature, it be¬ comes conscious of its Oneness with the Father. In


Other words, it becomes conscious of the One Reality. (In a relative sense, every conception is the offspring of the Conceiver, but this conception is designated according to its quality or nature, such as flesh and Spirit. Since no concept can exist independently of the Conceiver, its life or light is always the Con¬

ceiver.) 18— In these concepts of name and quality, man

realizes his true nature through them. God, Allah, Brahma are all names of That which is nameless and without qualities, and through these names we try to realize That which only exists. In the degree that man knows his true nature, does he know the true nature of That which he calls God, because in es¬ sence he himself is the same as that One Existence.

19— When Action indicates Existence, the Action and Actor are considered to be One. Therefore, the act of being conscious, and that which is conscious, by virtue of its conscious existence, are One. “In the beginning (of the creation) was the Word (the act of being conscious was the nature of God or with God, indicating conscious existence), “and the AVord was God” (the act of being conscious was that which was conscious). St. John, chap. 1, verse 1.

Every individual Creator or Conceiver starts its

own creation. The collective perceptions of indi¬ viduals are due to the sameness of the process by which a creation is evolved. (Read the particulars in

the textbook “The Life and The AVay.”) 20— The act of knowing, or of being conscious

of all conscious parts, is homogeneous because it indi-

TO TEACHEftS' MANUAL

cates their existence. All parts are inseparably con¬ nected, being parts of One Universal Whole Con¬ sciousness; and, therefore, their act of knowing is also inseparable. Hence the knowing of the part is the knowing of the Whole in part. Since the Whole cannot be more or less than what it is, its act of knowing cannot be more or less. Similarly, the part cannot be more or less without disturbing the in¬ tegrity of the Whole; and, therefore, its act of know¬ ing cannot be more or less, whether it knows itself in a right or Avrong significance. Then, whence comes the part consciousness? By self-analysis we discover the Conceiver of conceptions is part in its act of being conscious. Hence it must always have been a part, and its individual existence in the Whole is, therefore, indisputable. Though from its individual act of knowing we know its individual existence in this relative plane, in the plane of realization it can never be conscious of itself as a distinct individuality, because in the plane of realization it becomes con¬ scious of the One Unbroken Existence. Tt never be¬ comes Whole, but it becomes conscious of the One Individual or Indivisible Whole. Even then it re¬ mains an individual and an inseparable part in its act of knowing, or else there would be no one to experience that realization. The realization of the Whole—if there is any such thing—can never vary, because it cannot know anything beyond itself, but the realization of the part may vary by its self-con¬ sciousness or by its absorption in that which is One

Unbroken Whole.

71 KEY TO THE NEW DISPENSATION

21— In this self-conscious plane, we call the act of knowing, or being conscious, the law, or the Lord of creation. Consequently that which is conscious, being identical with the act of being conscious, is also the law, or the Lord. The act of being con¬ scious, or the act of knowing of all parts being iden¬ tical, is always considered one, yet in the plane of creation the Creator acts individually with the Whole. Therefore, in Genesis, chap. 1, verse 26, we read:

“And God said, ‘Let us make man in our image (in our conception of ourselves), after our likeness; and let him have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ ”

22— The Knower and the act of knowing being one, we call the Knower, Creator of all its concepts. It is Father of its creation. When an individual Knower believes itself to be its own creation, by its own act of knowing (by the help of the Lord), it be¬ comes free again from that misconception. The law (the act of knowing) being one in the Absolute Plane, the heavenly Father of the individual or part in illu¬ sion is One Unbroken Whole or Existence. While this individual or part in illusion is realizing its true nature, it faces One Unbroken Existence. Then in the concept life, the individual part is regarded as a Son of God. Hence the nearest touch we can have of our heavenly Father is our existence. It is for this reason that those who are of a devotional na¬ ture in this Sixth Cycle teaching, during a healing

teachers' manual

treatment, pray to their heavenly Father, who is in

themselves and also in their patients, in order to

realize the law, or its act of adjustment, and this

realization they automatically transmit to their pa-

tients. Therefore, when we come to realize, even in

a personal significance by the help of imagination,

that our heavenly Father in our patient is listening

to our prayer and answering it, w^e are able to affect

with the same consciousness those who are receptive.

To realize the true existence of every man as Im¬

mortal Essence is to realize God.

In the name of the Master Spirit we send this

message into the AVorld. Those who will read and

understand it, and be converted, will not be ashamed

to be called devotees of this New Message and give

this new revelation of Truth to the World. “Unto

you it is given to know the mystery of the Kingdom

of God, but unto them that are without, all these

things are done in parables.”

Author's Note: This message is for the teachers

and students of this New Dispensation and its con¬

tents should be read and re-read until they are thor¬

oughly assimilated and understood.

TEACHERS' NOTES.

“T exist” or “I am that I am” is a mere state¬

ment, but “The Denier exists before he can deny

himself” is a self-evident Truth. If you say “I

exist, and I say you do not, you cannot prove it

GENERAL INSTRUCTIONS 73

to mo, but you may accept your own statement. But

if I say that you exist, and you say that you do not,

I can prove that you exist by asking you the ques¬

tion, “Who denies it?” One who denies his Exist¬

ence must exist before he can make that denial and

therefore his Existence is a self-evident Truth.

This is the New Revelation of Truth which will

revolutionize the whole world.

GENERAL INSTRUCTIONS.

For the first time in the world’s history, it has

been proven that man, as a part of God, is the Cre¬

ator of all his conditions, even that concept which

he calls “man.” He is the Creator of the idea of

his higher and loAver self. Nothing is created which

is not created by him, as far as he is concerned.

These statements are the logical deductions from

the self-evident fact that I exist. Therefore, all my

ideas, thoughts, doubts, questions and experiences

come to exist. Even the question “why” cannot exist

if there is no one to question. Hence, the questioner is

the Creator of his own question, and no question will

ever be able to disprove the existence of the ques¬

tioner and his creative power to question. Such ques¬

tions as “Why we are in illusion?” or “Why are we

having these experiences?” can easily be answered

by asking a counter-question to the effect, “Who is

asking this ‘why’?” That which is asking this “why”

TEACHERS * At AN UAL n

is the Creator of the very facts which he desires to

know. That is enough for all practical purposes.

This Dispensation has come to prove that Man’s

place in the world of All-God is as a Creator, and

that he creates his world of concept: First, by auto¬

matic self-impression; second, by impression through

association; third, by impression through imagina¬

tion and association.

In this concept life, man discovers that all his

ideas are his concepts, whether it is the idea of re¬

ligion, God, Salvation, high or low. But he prefers

the higher qualities of ideas to the lower, because

they bring him more happiness and suggest more of

unity with all lives. Since the association of the

higher qualities raises a man’s lower concepts, he is

creating his own ways and means to free himself

from his self-imposed bondage. He also finds that

without fighting or giving recognition to his lower

conditions, merely by association with his own cre¬

ated higher qualities of concepts, he is automatically

raising his consciousness to the realization of All-God.

Therefore, the New Dispensation brings a mes¬

sage, to live the life of today by the association of

the higher qualities, and brings the Kingdom of God

to the earthly plane of concept. It is fully aware

of the fact that if man can live his life today in

harmony and peace with all, he will automatically

reach the Goal of Perfect Realization. The New

Cycle Dispensation does not lay special emphasis on

the attainment of the Absolute Goal of Realization,

but on living today’s life by creating higher quali-

GKNURAL INSTRtTCTJONS

tics regarding himself and all with whom he asso¬

ciates.

But his knowledge regarding his creative power

and his essential nature as Divine, increases his power

to enjoy this life to his fullest capacity, in harmony

and peace with the whole world, because he finds,

through the path of Happiness and Peace, his concept

of his Self is automatically transmuted and he comes

to realize that he is one in Existence with all.

The highest association or quality of thought he

can create in his concept of his Self (the Self which

is self-evident), is that he is above birth, death, mis¬

fortune and misery, and that he is the Creator of all

his conditions. By self-analysis he knows that he ex¬

isted before he created anything, or before he be¬

came a Creator. From the result of his present cre¬

ation, he can know that he is a Creator and that

now he can create any condition conducive to self-

mastery, by establishing harmony and peace with all.

TEACHERS’ MANUAL ?(>

WHY THIS PRESENTATION OF TRUTH IS

DIFFERENT FROM ALL OTHER

PRESENTATIONS.

No. 1—It does not start from an assumed hy¬

pothesis as do all other presentations of Truth.

No. 2—It starts from the self-evident Truth,

that is, I exist first, before I can deny my own Ex¬

istence, and therefore my existence is self-evident.

No. 3—All other presentations are merely con¬

ceptions of Conceivers, based on assumptions, but

the Assumer must exist first before he can assume

anything, such as God, Devil, Salvation, Hereafter.

(Note the Key to the New Dispensation—The Voice

of the Age herein.)

This Assumer is I AM. I can assume or con¬

ceive the idea of God, Devil, Good, Bad. etc., but I

cannot assume or conceive myself into Existence,

because I must exist first before I can assume or

conceive anything. (Refer to the Key.)

Everything that we conceive is our conception,

therefore, we are (as Spirit or Existence) the Con-

ceiver. Hence the Law of Cause and Effect, which

is applied only in this changeable creation, is our

conception. In order to experience any change,

we have to exist first. Therefore, we are unchange¬

able in our Existence and Lord of the Law of Cause

and Effect. No Law can bind us if we do not bind

A DIFFERENT PRESENTATION 77

ourselves with it. We are in Essence the Creator of

all laws in this changeable concept of life, that is,

when we believe ourselves to be changeable, we

come to experience the Law of Cause and Effect.

Since the idea of our changeableness is mere con¬

ception, the Law of Cause and Effect cannot affect

our essential nature or Existence.

Disease, Health, Misery, Happiness are all our

conceptions in this illusory concept of life, and we

can change them by impressing ourselves with dif¬

ferent qualities, but we, ourselves, remain forever

unchanged. (Please read the Key. This point will

be very clear.)

The nature of our Being is Consciousness. Since

we have not the whole of the Consciousness, we are

part of That which is Whole, and we, as parts, are

the Conceivers of our creations, which exist to our¬

selves in our illusory concept of life as ideas. The

Almighty, the Absolute, Unchangeable God does not

create. (See particulars in “The Life and The

Way” and also in Correct Use of Terms herein.)

All creation is by impression. The Conceiver

creates by self-impression in its illusory concept of

life. (Find details in “The Life and The Way.”)

Since all that we experience in this illusory con¬

cept of life is merely conception, the Law of

Karma or Compensation, is also conception. By con¬

templating our real Self, we rise above these laws

and become master of all earthly conditions;

sickness, disease, death, poverty and fear, but

until we reach that state of consciousness, we are


under the law of the mortal concept or the spiritual

concept as the case may be, and our freedom from

inharmony lies in devotion and consecration to the

One Life by following the Law of our Being.

This New Revelation is the Sixth Cycle Dispen¬

sation, because it is based upon that self-evident

Truth, the Conceiver which conceives all religions,

ideas, thoughts, dogmas and creeds. Since no idea

can exceed or supercede the Conceiver of that idea,

no religion can ever go beyond this New Dispensa¬

tion; therefore, it is the final teaching for our race.

HEALING.

Whenever a Healer becomes conscious that his

word or thought has healing power, and it is

automatically received by the receptive condition

of the patient’s consciousness, the Healer need not

pray to the heavenly Father, but it is advisable for

all teachers or healers to follow the method of

command through prayer, until they come to the

realization of themselves as being a healing vortex

or having the healing power concentered in their con¬ sciousness.

In the Healing Service, the first row of chairs

should be kept vacant and those who desire to take

treatment will take their turns to occupy these front

seats. Before the Healer commences his service, he

will explain the necessity of their making their best

offering to the Service of the Lord; that by being

true to themselves in making their offering they

HEALING 79

thereby become receptive. The general form of prayer is as follows : 11 Lord, thou knowest this is my best offering to thy service.’’ A little music may be used while the patients are making their offer¬ ings. In the meantime, the Healer should meditate and prepare himself for the work. After the offer¬ ing has been made, the Healer will go from indi¬ vidual to individual in the first row of seats, ad¬ ministering healing treatments. The patients should be instructed to whisper to the Healer, for what they desire treatment, and after the Healer has gone from one end of the row to the other, will ask that the patients who have felt or received the treatment to please vacate their seats; that the only way they can know whether or not they received the treat¬ ment is that they felt the power, or calmness and peace of mind. These vacated seats should be occupied by others who have been awaiting their turns, and then the treatment should be continued. This system is conducive to the best results, because of the psychology of suggestion which different re¬ ceptive patients convey to others by their receptive attitude. Even the very skeptic is made to receive this treatment, if he can stay during the entire meet¬ ing. The Healer should not forget to pronounce a person “Whole” in the name of the Christ Spirit or Master Spirit, and prepare the minds of the pa¬ tients by telling them to rest their minds on the Healer and carry that mental attitude home, and not

to look for any result whatever, because the work

will be automatically done unto them.


The numerical success of such a healing meeting, as stated above, depends upon how many ailing people can be notified regarding it. So it would be well to inaugurate a telephone system, by appoint¬ ing a telephone committee. This committee should be instructed to call up their friends regarding these meetings, with the request that they in turn notify others who are suffering from any kind of lack or disease.

All forms of lack is disease, therefore, poverty is a form of disease, that is, poverty or lack in any sense. At the same time, we make the people as liberal and as broad as possible, so that they may comply with the Law and remain forever free from the consciousness of all forms of limitation. This telephone system will establish an endless chain which will help very largely the daily Healing Ser¬ vices, which should be held at the appointed hour.

The reason the patients must bring their best to the service of the Lord is because they should rise above the consciousness of lack. Consciousness of lack gives birth to fear and limitation, which shuts out the light from a person and makes him non-receptive to the higher power, or higher concept of life. So before treatment, the patient should be requested, with a short explanation, to make his of¬ fering, placing it in the offering box or some proper receptacle; with the Prayer that he has brought his best to the service of the Lord. If he has really done his best, he will feel a consciousness of peace and the justification of receiving the best from the

HEALING 81

higher power. If this law is not met, the patient will feel himself unworthy to receive the light and he will have no chance to accuse the Healer of his lack of power to heal. This method will certainly bring people face to face with God, which, in itself is a remedy for all diseases, worldliness and limita¬ tion. When a person is made to rise above lack, by offering his best to the service of the Lord, he auto¬ matically rises above the sense of poverty and other forms of limitation. That is why we notice that the people who are healed by following this method, be¬ come also free from poverty, and other undesirable conditions, and so long as they maintain that atti¬ tude, they remain permanently free from disease.

Self-Healing Meditation.

I conceive failure, therefore I fail. I prefer success, and, I therefore, conceive success. I have conceived sickness, therefore, I suffer from it. I prefer health, and I conceive health, and I enjoy health. No condition can exist to me if I am not conscious of it or I do not conceive of it. I am verily Creator of all conditions in this concept life.

Individual Healing.

When a person comes to be treated individually, keep on commanding or praying to the heavenly Father in him, until you come to the realization that his disease is really disappearing or health is

really coming. Every time you pray or command, with the

proper understanding of the meaning of the word,


you impress yourself with the same and automatically transmit the same to your receptive patient.

Sometimes you directly impress your patient. All creation is by impression. Therefore, if you de¬ sire to create a body or mind of a certain quality, impress your consciousness or the consciousness of the patient with the same.

While you are realizing that your command or prayer is producing the impression in the conscious¬ ness of the patient, do not forget to mention to him that your word is good, because it comes from God or from your realization, and you know now the work is being done. Then pronounce your patient “Whole, Perfect, Free,” realizing that his conscious¬ ness or Existence is forever perfect.

While impressing the consciousness with a cer¬ tain quality, it should be borne in mind that it is free and whole, and that it is, in its concept life, capable of receiving any impression and manifesting the same.

Any quality that stands for Unity with all is in accordance with the Law of our Being, therefore, health, happiness and prosperity, without greed, are our legitimate demands. Whenever we pray for the health of anyone, we pray with the consciousness of the power given to us by the Law. We should also bear in mind the Law is forever trying to adjust a so-called wrong condition. We should tell our pa¬ tients to drift along with the Law to perfect health and not to resist its free action. We simply act with the Law and for the Law, and, therefore, take

LOGIC 83

no responsibility upon our own shoulders for the re¬ sult. We can also pray to our heavenly Father in us (our consciousness) to do the work, believing that he is doing the work and it will be done. Whenever we rest our mind upon any quality of action, be¬ lieving that it is being done, it is done.

-:0:- When your prayer has been answered, that is,

when your mind is lifted up to a point where you know the thing asked shall be done or given to you, you will cease to pray for that particular thing, but you should rest your mind in peace. If you still con¬ tinue to pray it will mean that you have not the faith and have been praying amiss.

-:0:-

LOGIC.

No. 1—Question: How do we know we are parts

of God? (Before we accept the term “God,” we must know what it means.) Answer by Counter-question: Who is asking

that question? Reply: I am.

No. 2—(To show the relation between the question

and questioner.) Teacher: “You have to exist first before you can ask that question or any question. Therefore, your question exists after you, the

questioner. ’ ’


(a) (To show the relative value of the ques¬ tion and the questioner.) Teacher: “No question can be asked with¬ out the questioner. Therefore, the relative value of the questioner is greater than the question. ’ ’ (b) (To show what the term “God” refers to, and also to force acceptance of an alterna¬ tive.) Teacher: “God must be an idea of you the Questioner, involved in your question, or must refer to you, the Questioner. Which will you accept?”

No. 3—Student: “Suppose I accept that God is my idea or conception?” Teacher: “Then if God is your conception, how can you be part of your own conception —because you must exist prior to your own conception? If God is not of the same na¬ ture as you, He will be less than yourself.”

No. 4—Student: “Suppose I accept that God is of the same nature as I am? That does not prove that I am part of God.” (In order to determine the nature of God we have to prove the conscious existence of the questioner.)

Teacher: “In order to affirm or deny your Existence, you must be conscious of your Ex¬ istence, or you cannot affirm or deny it—you have to exist first before you can affirm or deny your own Existence. Then you are a

conscious being, and your nature is to be conscious of something.

“ Therefore, the nature of God is to be conscious. The very fact that you have not the whole of the consciousness, proves that you are part of that which is Whole. But if you maintain that you are the Whole, you must admit that you cannot lack anything and nothing can be beyond you. If anything could be beyond you, the totality of that something and your own Existence would make the Whole. In that case you would be part of that Whole. Therefore, if you are the Whole, there could not be anything be¬ yond you and you would not lack anything. But your very assertion that you are the Whole suggests a new action in time indi¬ cating lack. That which is complete and Whole could not make any assertion what¬ ever without suggesting lack.

“ Therefore, you are part of that which is Whole—you are part of God, or God in part.

-:o:-

Note: Any question that points away from the axiomatic Truth, must be answered by the counter¬ question, “Who asks that question?” Then it should be shown that That which is asking the question is the Creator of its question, and, therefore, superior to its own creation. No matter what the nature of the question may be, it cannot disprove or change the axiomatic, self-evident Truth upon which this

TEACHERS' MANUAL 86

New Dispensation is based. That is the essential

point in this Dispensation, and all other points apart

from the self-evident Truth are merely conceptions of

the Creator or Conceiver,

There cannot be any question above the plane

of creation, because the question itself is the cre¬

ation of the Questioner. Therefore, all questions exist

in the creative plane.

Any question that is asked in the creative plane,

not only is related to the things created but also

must be answered in this plane. Any question re¬

garding the action of a part before it is a Creator,

is not a reasonable question.

IMAGINATION AND REALIZATION.

By the help of imagination when you realize

that an object is conscious you realize God. You

may think it is nothing but imagination and that

there is no realization about it, but you must not

forget there must he something which imagines be¬

fore there can be an imagination. By studying the

true nature of that which imagines you will find that

it is a conscious something and that you are not

able to imagine it into existence, because that which

imagines must exist before its imagination. Now if

by the help of imagination you realize the same na¬

ture in an object as that which imagines, it will then

be more than imagination. Anything that is of the

same nature as that which imagines transcends all

MISCELLANEOUS 87

imagination. That which is conscious is God in

essence. To be conscious of a conscious something

is to realize God in essence, but we must learn to

receive that conscious something in the significance

of God. -:o:-

SPACE AND THE REALIZATION OP GOD.

Anyone who can be conscious of space can be

conscious of God. Imagine space is conscious and

you will realize God. To feel space becoming con¬

scious of you is to be conscious of conscious space.

That which is conscious is God in essence. Thus

realizing God ask anything in harmony with the Law

and you shall receive.

-:0:-

TO MEET ARGUMENTS WITHOUT ARGUING.

Example.

Argument—I firmly believe that man is of seven¬

fold nature, and that he has the psychical senses

besides those of the physical.

Reply— Ques. Do you consider your ideas good?

Ans. Yes. Questioner: Then they are good. Anything you

consider good is good to you, because you are the

Creator and Conceiver of that idea. I respect your

opinion because you are the Creator of that opinion.

Independent of you, your opinion cannot exist. You

have to exist first before you can form an opinion

TEACHERS' MANUAL

or you can experience any condition. No matter how many opinions you form and how many opinions you change, you are the same You. This New Dispen¬ sation, therefore, is concerned with You who are the Creator of your opinions. With all due respect to your opinions, the Sixth Cycle teaching urges a man to study his Existence which evolves or conceives all conditions and opinions,

I do not say there is no such thing as that called “psychical nature/’ but simply call your attention to the fact that without You, this psychical sense cannot exist. Therefore, psychical sense is your own concep¬ tion or creation, and you are the Creator. Then let Us study this Creator and be Master of all conditions and things that we have created voluntarily and in¬ voluntarily,

--:o:——

SEX PROBLEM SO-CALLED.

In this New Dispensation there is no sex prob¬ lem to be solved. In the light of Truth we realize that all problems are merely conceptions of the Con- ceiver, and dwelling upon a problem, we make that problem stronger in our consciousness. The solution of all so-called problems is to think less of them, and more of the Reality which creates or conceives them. By contemplating our real Existence, the Cre¬ ator of all conditions, and trusting in the regula¬ tion of the Law of our Being, we find that all our so-called problems are automatically solved.

MISCELLANEOUS 80

It is the strict order of the Council that Mes¬ sengers of the New Dispensation should not “dwell upon the sex question and thereby give undue im¬ portance to that subject, involving themselves more deeply in the false concept of life from which all of us are trying to be freed.

Consciousness is sexless and conditionless, and this New Dispensation should be presented in that pure, unadulterated manner devoid of any technicali¬ ties and not binding with any conditions. In this concept life all so-called problems are automatically solved by the Law of our Being if we can have full trust in that Law.

Experience is a great teacher, but the man who desires to experience all the earthly experiences in order to gain knowledge is criminally insane. If you once get your fingers burnt it will be enough for you to know that the fire has the burning power and all burnings cause pain. There is absolutely no need of getting burnt in another part of the body in order to find out how' you feel getting burnt in an¬ other place. One experience in passion life and one experience in suffering should be enough for any natural man to have the desire to rise above them.

OUR AFFINITIES.

In our concept life we find our affinities for things and conditions. Since our concept life is ever undergoing change, so we have no fixed affinities.


The only way two persons can keep the affinity of their ‘concepts intact is by holding the common Ideal constantly before them, that is, by contemplating their real Self.

Affinities in the sex-plane are transitory and passing. Hence no reliance should be placed upon them. When we find affinities “In the Mind that was in Christ,” that is, in the consciousness of One Life, we become free from the misconception of sex.

-:o:-

CORRECT USE OF TERMS.

In order to make our expressions metaphysically correct, we should use the following terms:

“We are becoming conscious of our unity with God” instead of “We are uniting ourselves to God.”

“We create our concept of ourselves,” instead of “We create ourselves.”

The term “Realization” can be applied only in concept life. In the Absolute Plane we cannot use any such term. Since the whole of metaphysics is pointing from the relative to the Absolute, when¬ ever we use any terms in the sense of acquirement, it is better to use along with them, the phrase or term—“the concept life” or “illusory concept of life,” etc.

The words “Part and Whole” are used only in this concept life, because in the Absolute Plane the term “Whole” includes a part. Hence, such ex¬ pression as “Part” and “Whole” are not applicable

M ISCELLANEOUS 01

in the Absolute Plane. Our conception of partness is derived from our individual action in this concept life. Only in the relative plane can we conceive that in the Absolute Plane, the individual action is operative; but in the plane of full realization where we lose our self-consciousness in our grasp of the One Unbroken Life, we are not conscious of our partness, nor of the Wholeness of the Absolute, but only of the Oneness of Existence.

“The Absolute AVhole, God, does not create,” in¬ stead of “God does not create.” The part of God is God in part, hence the creation of the part is the creation of God in part. This modified statement will smoothen the rough edge of our former statement, which is somewThat misleading.

Any action or motion of acquirement refers to our concept life. Our true Existence is unchangeable and unconditioned. All terms are relative even though they may refer to the Absolute. In this concept life we cannot express the Absolute Exist¬ ence without terms because we are now living in the plane of expression, name and form.

Instead of Consciousness, we should use Con¬ scious Existence, that is, when the term “Conscious¬ ness” refers to our Existence. When we say any¬ thing exists in our Consciousness, we mean to convey the idea that it exists in our act of knowing in this concept life. Such term as “our Consciousness of God” should be interpreted as our act of knowing God in this concept life. Our God Consciousness really means our Consciousness of God in this con-

TEACHEftS-’ MANUAL n

cept life. In the Plane of Full Realization, full God Consciousness or Christ Consciousness, we come to abide in the Absolute Plane of Consciousness, that is, the Absolute Plane of act of knowing.

The term “Ideal’* is applied to our Absolute Existence in this concept life or our concept of Reality. The term “Ideal” is our view of the Abso¬ lute Existence from our relative concept of life, or it is our highest concept of Reality.

—— :o :——-

TO TEACHERS.

1—You should be thoroughly converted to the teachings of this New Message, and have a certain amount of realization before you should undertake to teach. Mere intellectual knowledge is not suffi¬ cient to insure you permanent success in your work. You should learn to maintain a certain amount of reserve so that your mental poise may not be over¬ thrown. Whenever you lose your poise you attach undue importance to exterior things and condi¬ tions, and as a result you overlook or depreciate the value of the Law that regulates your concept life. The more you are in touch with the inner life and the Law, the more mastery you have over your con¬ ditions. By your silent realization you can adjust all conditions that may confront your lives. There¬ fore, never, lose sight of the inner working of the Law. There is more power in making peace with one’s so-called enemy than in retaliation. The one will give you the sense of mastery; the other, slavery.

MISCELLANEOUS 93

2— All accredited teachers, who are in charge of a Church or Center, are required to submit a Monthly Report to Headquarters, on or before the end of each month. They are also authorized to give per¬ mission to those who desire to open up small centers and reading circles in neighboring towns, according to the merit of the applicant. From time to time, these circles must notify the Teacher, from whom they received their commission of their progress. The Teachers, in their Monthly Report to Head¬ quarters, shall make mention of the inauguration of such circles and their progress.

3— Teachers should appoint a special committee composed of those who are thoroughly converted to the Message of this Dispensation. The members of this committee shall act on their own initiative to inform others about the talks they may hear every week which have appealed to them. They will also request them to come to the meetings. During the services, they should hold these people in their con¬ sciousness, that they may be interested in the higher Truth. No one in the committee shall act purely from the motive of increasing the membership of the Church or Center. If anyone is really convinced of the Truth, it is his duty to share that Truth with others. In one’s endeavor to help others, one is helped by the Law, and receives greater blessing than the person upon whom it is bestowed. With the addition of new converts, the number of this

committee may be increased.


4—Hold an acknowledgment meeting once a week. Make it compulsory upon the members of your Church or Center to carry a little note-book, and set down all the important experiences they meet each day in their consciousness of the guidance of the Spirit, or the Law. These experiences should be read or narrated in the acknowledgment meeting. This will not only make the members live daily the life of Truth but will also bring them the realiza¬ tion of the actual working of the Law. The ab¬ stract theory of Truth cannot hold ones interest for¬ ever and increase ones faith in the all-providing Law. In the Acknowledgment Meeting, such en¬ thusiasm should be created by the living demonstra¬ tions of Truth that those who are present can actu¬ ally feel and realize the working of the Law. In these meetings many have found their faith and trust; many their health and happiness. The meet¬ ings shall be conducted in such a non-sectarian manner that all may come and find comfort and peace. Members should take special care to circu¬ late broadcast all particulars regarding these meet¬ ings.

-:o:-

5—You shall request the local church or center to appoint a Telephone Committee consisting of a sufficient number of people. This committee shall telephone their friends and acquaintances to come to the church or center every service. It will also be their duty to get acquainted with those who at¬ tend the services and to secure their names, addresses and telephone numbers.

MISCELLANEOUS 95

6— You should have a number of persons to treat you or uphold you in their higher consciousness. In fact you should request the whole congregation to help you to maintain your spiritual consciousness. By constantly hearing the stories of disease, sickness and heartaches of the world, public teachers are somewhat exposed to those impressions in spite of themselves. Therefore, the life of public teachers is rather hard—they need the support of the stu¬ dents and followers.

7— Do not fall into greed for money. If you can inspire trust in your fellows, they will never forget you. The life of trust creates the “ One- family-feeling ” among the followers of Truth.

-:o:-

8— You should uphold discipline and order because they bring out the best in a man. Never try to train anyone, but educate or draw out the best that is in him. If you live in accordance with the rules and regulations of the Organization, others will

follow you. -:o:-

9— Do not use a fund which is set aside for an¬ other purpose, even though the need may be very pressing and urgent. Consider all funds thus laid aside as spent. Trust, and your heavenly Father will provide all your needs. Give freely, if you desire to receive freely. The impression which you give by being generous to the deserving, comes back to you in the nature of a treatment. Anyone who hold you

9G TEACHERS’ MANUAL

to be prosperous in his consciousness, gives you a treatment of prosperity. Giving to the deserving person has a greater purpose than merely receiving a prosperity treatment. It will liberate one’s con¬ sciousness from limitation and bring him in touch with the Spirit of man. Therefore, giving in the proper spirit brings a peaceful satisfaction. When¬ ever you fulfill the Law, you enjoy peace, bliss and happiness. Do not preach the gospel of giving for your selfish motives, but to liberate your fellow brothers and sisters from limitation. May your con¬ sciousness of Infinite Spirit bless you.

-:0:- 10— If it be possible, you should refrain from

hearing the history of your patients. If the patients insist on telling their stories, they should be re¬ quested to bring a written account. There is but one story at the bottom of all manners of disease; that is, the patient is out of tune with the Law. It will be perfectly right to assume that you know the inner condition of your patients, without going into details.

-:o:- 11— You should teach your patient how to be

free from the concept of limitation. Limitation makes a person non-appreciative and non-receptive to the best that is coming his way. Therefore, you should make the following prayer (with their gift) compulsory before you administer treatments to any¬ one—“Lord Thou knowest that this is my best gift to Thy service.” Then let them say to themselves, “As

MISCELLANEOUS 97

I have given my best, so the best 1 shall receive. ” If anyone is true to his prayer, he will be immedi¬ ately set free by his own consciousness. This is a true test of one’s faith. You should make no dis¬ crimination between the rich and the poor and be¬ tween the small and the large gifts, if you desire to be God’s healer. You should receive all gifts with blessing; it will enrich your consciousness of trust

in the Lord. -:o:-

12— You should never gossip nor listen to gossip. Gossip is the greatest peace-breaker in any commu¬ nity. For the interest of the Cause and the commu¬ nity, if a teacher is found guilty of such misde¬ meanor he or she shall be reprimanded or suspended. The first law of order is peace—the second and the third are likewise. If the peace-makers break peace, who will make peace with the people? You should be obedient to this Principle, no matter what the price may be. Knowledge of the Law of Demand and Supply is more valuable than the loss we suffer

by upholding Principle. -:0:-

13— Half trust destroys self-respect because half

trust is equal to no trust. What shall a man avail, if he lose the Immortal concept of life and gain all that this earth can offer ?—today, or tomorrow, the Lord’s Day shall come; he shall find himself with¬

out any prop. -:o:-

14— We are our brothers’ keepers. We should


help one another by thought and deed. We should

administer spiritual treatments to one another with¬

out bragging or show of favor. You should arouse

such a beautiful spirit of community interest among

your congregation that anyone coming among you

may receive the blessing and feel the peaceful at¬

mosphere.

15—Before each service, if it is possible, you

should devote at least ten minutes of your time to

meditation upon the prosperity, good health and spir¬

itual unfoldment of the members of your church or

center. All the regular members shall be requested

to come on time. It is the duty of each member to

notify or to invite all those who are suffering from

any kind of affliction, to come to the church or

center, or they, themselves will realize for them.

-:0:-

TO TEACHERS AND FOLLOWERS.

Always appear and feel healthy and prosperous,

not only for your own sake but also for the sake

of others. The impression that you give to others

becomes a treatment to you as well as to those that

receive. A treatment is simply a mental attitude or

a quality of consciousness that one manifests. When

people think of us as prosperous and healthy they

not only receive an automatic treatment of prosper¬

ity and health by the Law of impression and associ¬

ation but they also strengthen and sustain your con¬

sciousness of prosperity and health. This is always

MISCELLANEOUS 99

true of any quality that you feel and manifest. The qualities that stand for harmony, peace and unity are in accordance with the Law of our Being, be¬ cause the Law always works on an ascending scale towards the perfect realization of our Godhood. When you are firmly seated upon the realization of One Unbroken Existence you will not need to mani¬

fest any quality.

If you fear any condition learn to love it. So long as fear exists in your consciousness you will not succeed in eliminating it. Fear makes one more con¬ scious of the thing of which one desires to get rid. After establishing love and peace with a so-called undesirable condition if you command it to depart, believing that you are working with the Law and that that condition is departing, it will go.

-:o:-

THE NEW MESSAGE THEORY OF CREATION.

We are the conceiver of all our conceptions. We have to exist first before we can conceive any¬ thing. Therefore, we shall never be able to conceive ourselves into existence. We cannot deny our own existence because we have to exist first before we can deny it, therefore our existence is self-evident. AVe can be conscious of ourselves and others, there¬ fore our existence is a conscious existence. The very act of being conscious is our true nature. We have not the whole of the consciousness and therefore we

TEACHERS' MANUAL 100

are the part of that which is the Whole Conscious- Existence. A conscious part has an alternative of knowing, either it must know itself in its self-con¬ scious state or it must know the Whole whose part it is. From the present self-conscious state we know the inner urge that is, our knowing power, is push¬ ing us towards the realization or recognition of the oneness of all lives and thereby we are becoming less self-conscious. The urge towards the realization of the One-Life will never cease even though we might reach the supreme goal because it is the very nature of our existence. Since this urge is responsible for our consciousness of Divine Union it will also be responsible for the self-conscious state which is the cause of creation. The out-breathing and in-breath¬ ing of Brahma of Hindu cosmogony can easily be interpreted in this new light. It is the alternate action of the part in its knowing from the Absolute to itself and from itself to the Absolute. Brahma, according to Hindu conception, is not the Absolute Whole which is called ParaBrahma. Therefore Brahma is the conscious part of the conscious Whole. The creation is automatically taking place and dis¬ appearing to the eternal plan involved in the very nature of a conscious part that is, a conscious part being a part, and it must have the alternative of knowing. One fact that should always be borne in mind is that a conscious part is never contaminated or disturbed in reality on account of this creation.

And it never comes and goes anywhere, only its di¬

rection of knowing changes, but not its knowing

MISCELLANEOUS 101

power. When man knowing this eternal truth be¬ comes unattached and acts towards the goal of realization he acts according to the Universal plan or the Father’s Will. The students of this new dis¬ pensation should no longer use the term “illusion” for “creation,” as has been the case in the past. Illusion comes later on in the plane of creation when man, though he should be able to perceive the truth, will not perceive it on account of the ignorance in¬ duced by his attachment to transitory things and conditions. This creation should be regarded as holy and pure because it is enacted according to the eter¬ nal plan of the Universe. By falling in line with the Universal plan of the Law, we avoid misfortune, misery and undesirable conditions, but we are led to the goal of realization by the inner urge and not by our special effort. To act in accordance with the Law is to fall in line with the Universal plan. Our present effort should be directed not to reach the Absolute goal, but to meet the Law from which we have digressed.

INDEX.

Page

My Love and Devotion to All Spiritual Teachers 5

Basic Principals of the Sixth Cycle Dispensation 6-8

Fundamental Law ... 8-11

Synopsis . 12

The Light of the Age. 14-51

To the Teachers and Followers of This New Dis¬

pensation. 52-62

The Key to the New Dispensation...63-72

Teachers’ Notes . 72

General Instructions .73-75

Why This Presentation of the Truth Is Different

from All Others.76-77

Healing ......78-83

Logic . 83-86

To Teachers . 92-97

Miscellaneous . 98-102

1915 KEYSTONE PRINTING COMPAN

SPOKANE, WASH.

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Teachers' manual of the universal message, · 2019. 7. 22. · teachers’ manual of-* the . universal . message . by . a. k, mozumdar . first edition . spokane, washington