Most people have certain sections of their lives where, for various reasons (mostly unknown to themselves), they do not wish to make any change. These places are set aside and surrounded with an aura of spurious sanctity like the sacred cows of the East, which are considered too holy to be touched. But if you really mean business about regenerating your soul and body, there must positively be no sacred cows in your life.

Nothing is truly sacred but your own Indwelling Christ and the process of His awakening.

… Awake thou that sleepest, and arise from the dead, and Christ shall give thee light (Ephesians 5:14)

It cannot be your duty to do anything that is beyond your reach or your strength at the moment.

It cannot be your duty to do anything that sacrifices your own integrity or your own spiritual development.

It cannot be right to be hurried, or sad, or discouraged, or angry, or resentful, or antagonistic, under any circumstances.

If you have no time for prayer and meditation, you will have lots of time for sickness and trouble.

Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man (Ecclesiastes 12:13).

There is nothing in the universe that you cannot do or be if you are mentally ready. People speak of golden opportunities but what we call opportunity is really our own mental readiness. Napoleon said, “Opportunities? I make opportunities”; and while this would be merely a vainglorious boast for one who is not on the spiritual basis, yet when you do understand the Truth of Being, it is simply a statement of fact. The Romans could have had the telephone; the Greeks could have had the cinema; the Babylonians could have had the automobile—had they been mentally ready. The laws of nature were the same in those ages as in ours, the same materials were in the ground—but the minds of the Ancients were not ready for those things, and so they had to go without them.

Supply the necessary mental condition, and the demand, the opportunity, or the occasion, will present itself automatically.

Whenever you are ready you will find that everything else is ready too.

Take ye heed, watch and pray: for ye know not when the time is (Mark 13:33).

To recognize failure intelligently is the first step toward building success.

Recognize success with thanksgiving, and build more success on that.

You can have anything in life that you really want, but you must be prepared to take the responsibilities that go with it. God is ready the moment you are.

You really do not know John Smith; you only know the idea that you form of John Smith.

One God and Father of all, who is above all, and through all, and in you all (Ephesians 4:6).

Don‘t wait about for God to act dramatically—because He probably won’t. When people expect a dramatic miracle from the outside, they are really hoping to change conditions without changing themselves; to get something for nothing, in fact, and that would be a violation of cosmic law.

Don’t wait for God to tell you what to do from the outside—He won’t.

And the Lord direct your hearts into the love of God, and into the patient waiting for Christ (2 Thessalonians 3:5).

Have you an open mind? Is the window of your soul open for fresh air and the sunshine of Truth to come in, or is it closed and shuttered by mental laziness or the emotional congestion that we call prejudice?

None of us knows how many fine things we have missed through being self-satisfied and cocksure. No one can be considered really intelligent who does not have a readiness to examine new ideas with an open mind.

The history of scientific discovery shows that almost every new step was opposed by the very people who should have welcomed it.

Harvey was denounced for claiming that the blood circulated through the body; Galileo was persecuted for saying that the earth went round the sun; Pasteur was branded a quack for advancing the germ theory of disease; Jenner was threatened with the police for pioneering vaccination. The finality of the atom, which was a scientific dogma in the childhood of most of us, has been completely discarded.

Probably the only incorrigible fool is the man who says that anything is impossible, or that there is any limit to the conquests that divine Intelligence working in mankind can achieve.

The Lord is able to give thee much more than this (2 Chronicles 25:9).

Sit down quietly where you are not likely to be disturbed. Relax the body—and begin to think about yourself. Every time your thought wanders to something higher, bring it back gently but relentlessly.

Think about the past. Think over all the mistakes you have made, going right back to childhood. Think over all the opportunities you have missed and the time you have wasted. Especially think of all the occasions upon which you have been badly treated.

Think about your body and wonder if your age or your job or the climate isn’t beginning to tell. See if you cannot discover a pain or an ache somewhere.

Think about finances and if they are going well now, insist that this is probably too good to last.

In any case, think about yourself, that is the main point, and if you will keep this up faithfully for fifteen or twenty minutes, there can be no doubt about the result.

Seest thou a man wise in his own conceit? There is more hope of a fool than of him (Proverbs 26:12).

Knock everything systematically. No matter what you hear of, deprecate it and predict the worst.

Mind everyone else’s business. This will insure your neglecting your own.

Never perform today what you can possibly postpone until tomorrow.

Leave the important things to someone else instead of seeing to them personally.

Have no organized arrangements. Trust to luck for everything.

Be a sanctimonious humbug, and when you bungle things say it is “the Lord’s will” or that the trouble is that you are too good for your surroundings.

Sit down and wait for something to turn up.

Finally, conduct your life in all respects as if there were no God.

Deliver me from all my transgressions: make me not the reproach of the foolish (Psalm 39:8).

Never be original. Find out what is usually done and copy that.

Realize that you have nothing more to learn. This will destroy all danger of success.

Sneer at those who are more successful than yourself.

Tell yourself that it is now too late, and that you really did not have the proper equipment; and it will be especially helpful to keep saying that people are against you.

Never learn from experience. Keep on doing the same fool things time after time.

Never wait to hear the other side of the story. Knowing both sides will only unsettle your mind.

Use your wit destructively. Be smart at the expense of absent people.

Stand on your dignity. Never forget that you have a position to keep up.

Try to get everything cheap. Study and practice to become the perfect “chiseler.” This will build an invincible poverty complex. … the heart of fools proclaimeth foolishness (Proverbs 12:23).

Get emotional and excited over every trifling occurrence, especially if it is no concern of yours.

Eat and drink indiscriminately. Your stomach is only a sink, anyway, and being made of cast iron, will stand anything.

Cut down your sleep. This is an excellent way to undermine the nervous system.

Never relax. That would give the body a chance to recuperate.

Avoid all exercise. Exercise promotes circulation.

Read as much as you can about diseases and ailments. Your public library will carry many suitable books.

Discuss your own ailments at great length and, if you have had an operation, give dramatic little lectures about it at every opportunity.

Take good care of your dog, and your horse, and your automobile, but neglect your body. The Bible says that your body is the Temple of the Holy Spirit, and to go against the Bible is always a good shortcut to trouble.

… If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee … for I am the Lord that healeth thee (Exodus 15:26).

Treatment is a psycho-spiritual term that means knowing the spiritual truth about any person or situation.

If, like most people, you believe that appearances are realities and that they cannot be changed, then you cannot give a treatment. But if you believe that the Bible is right when it says,

For as he thinketh in his heart, so is he … (Proverbs 23:7).

Judge not according to the appearance, but judge righteous judgment (John 7:24).

Then it is in your power to change anything for the better and to heal most things.

Begin every treatment (no matter how many you may give) by saying:

I can overcome this difficulty.

Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved (Psalm 55:22).

We sometimes hear the expression used, “cast the burden,” and it is useful to consider what this phrase really means. Used intelligently, it is one of the great keys to spiritual victory. To cast the burden means really to insist upon harmony and peace of mind, and to cease from worry and anxiety there and then.

If, when you are faced with trouble, whether it be old or new, you can affirm positively the harmony of being and then refuse to reopen the case, no matter how much fear may urge you to do so, you have cast your burden upon the Lord, and you will win.

The study of the Bible is not unlike the search for diamonds in South Africa. At first people found a few diamonds in the yellow clay, and they were delighted with their good fortune, even while they supposed that this was to be the full extent of their find. Then, upon digging deeper, they came upon the blue clay, and to their amazement found as many precious stones in a day as they had previously found in a year.

In your exploration of Bible Truth, see to it that you do not rest satisfied in the yellow clay of a few spiritual discoveries, but press on to the rich blue clay underneath. The Bible, however, differs from the diamond field in the sublime fact that beneath the blue clay there are more and still more and richer strata, awaiting the touch of spiritual perception—on and on to Infinity.

O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! (Romans 11:33).

Jesus Christ is easily the most important figure that has ever appeared in the history of mankind. This is true whether you choose to call him God or man. His life and death and teachings have influenced the course of human history more than those of any other man who ever lived. There can hardly, therefore, be a more important undertaking than to inquire into the question of what Jesus really did stand for.

What did Jesus teach? What did he really wish us to believe and to do? How far does the Christianity of today present his message to the world? What did Jesus teach?

… for, behold, the kingdom of God is within you (Luke 17:21).

This is my commandment, That ye love one another, as I have loved you (John 15:12).

If ye shall ask any thing in my name, I will do it (John 14:14).

Jesus explains what the nature of God is, and what our own nature is; tells us the meaning of life and of death; shows us why we make mistakes; why we yield to temptation; why we become sick, and impoverished, and old; and, most important of all, he tells us how all these evils may be overcome, and how we may bring fulfillment into our lives, and into the lives of others.

Jesus warns us, not once but often, that obstinacy in sin can bring very severe punishment, and that a man who parts with the integrity of his soul—even though he gain the whole world—is a tragic fool. But he teaches that we are only punished for—and actually punished by—our own mistakes; and he teaches that every man or woman, no matter how steeped in evil and uncleanness, has always direct access to an all-loving, all-powerful Father-God, who will forgive him, and supply His own strength to him to enable him to find himself again.

If ye know that he is righteous, ye know that every one that doeth righteousness is born of him (1 John 2:29).

Jesus made a special point of discouraging the laying of emphasis upon outer observances; and, indeed, upon hard-and-fast rules and regulations of every kind. What he insisted upon was a certain spirit in one’s conduct, knowing that when the spirit is right, details will take care of themselves. Yet, in spite of this, the history of orthodox Christianity is largely made up of attempts to enforce all sorts of external observances upon the people.

Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life (2 Corinthians 3:6).

Jesus taught through miracles.

If the miracles did not happen, the rest of the Gospel story loses all real significance. If Jesus did not believe them to be possible, and undertake to perform them, then the Gospel message is chaotic, contradictory, and devoid of significance.

But the deeds related to Jesus in the Four Gospels did happen, and many others too, “the which, if they should be written, every one, I suppose that even the world itself could not contain the books that should be written.” Jesus himself justified what people thought to be a strange teaching by the works he was able to do; and he went further and said,

… the works that I do shall he do also; and greater works … (John 14:12).

Now what, after all, is a miracle? Those who deny the possibility of miracles on the ground that the universe is a perfect system of law and order, to the operation of which there can be no exceptions, are perfectly right. But the explanation is that the world of which we are normally aware, and with whose laws alone most people are acquainted, is only a fragment of the whole universe as it really is; and that there is such a thing as appealing from a lower to a higher law—from a lesser to a greater expression. In the sense of a real breach of law, miracles are impossible. Yet, in the sense that all ordinary rules and limitations of the physical plane can be set aside or overridden by an understanding that has risen about them, miracles can and do happen.

Let us suppose, for the sake of example, that on a certain Monday, your affairs are in such a condition that, humanly speaking, certain consequences are sure to follow before the end of the week. These may be legal consequences, perhaps of a very unpleasant nature following upon some decision of the courts; or a physician may decide that a perilous operation will be necessary. Now, if someone can raise the consciousness of the harassed individual above the limitations of the physical plane then the conditions on that plane will change, and, in some unforeseen and normally impossible manner, the legal tragedy will melt away, and to the advantage, be it noted, of all parties to the case; or the patient will be healed instead of having to undergo the operation.

In other words, miracles, in the popular sense of the word, can and do happen as the result of a change of consciousness, and a change of consciousness is usually accomplished through prayer. Thus prayer does change things.

For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts (Isaiah 55:9).

Externally, the Bible is a collection of inspired documents written by men of all kinds, in all sorts of circumstances, and over hundreds of years of time. The documents are seldom originals, but redactions and compilations of older fragments; and the names of the actual writers are seldom known for certain. This, however, does not affect the spiritual purpose of the Bible. The book, as we have it, is an inexhaustible reservoir of spiritual Truth, compiled under divine inspiration, and the actual route by which it reached its present form does not matter.

History, biography, lyrical and other poetic forms are various mediums through which the spiritual message is given in the Bible; and, above all, the parable is used to convey spiritual and metaphysical truth. In some cases what was never intended to be more than a parable was, at one time, taken for literal statement of fact; and this often made the Bible seem to teach things that are opposed to common sense.

The spiritual key to the Bible rescues us from these difficulties, dilemmas, and seeming inconsistencies. And the Truth turns out to be nothing less than the amazing but undeniable fact that the whole outer world—whether it be the physical body, the common things of life, the winds and the rain, the clouds, the earth itself—is amenable to man’s thought, and that he has dominion over it when he knows it.

Thou modest him to have dominion over the works of thy hands; thou hast put all things under his feet (Psalm 8:6).

Truth never changes, but what we have to deal with on this plane is man‘s apprehension of the Truth, and throughout historical time, this has been steadily and continuously becoming more plain to us.

Jesus Christ summed up this Truth, taught it completely and thoroughly, and, above all, demonstrated it in his own person. Most of us now can glimpse intellectually the idea of what it must mean in its fullness. To accept the Truth is the great first step, but not until we have proved it in doing is it ours. Jesus proved everything that he taught, even to the overcoming of death in what we call the resurrection. By surmounting every sort of limitation to which mankind is subject, he performed a work of unique and incalculable value to the race, and is therefore justly entitled the Savior of the world.

… when he, the Spirit of truth, is come, he will guide you into all truth… (John 16:13).

The setting forth of the Sermon on the Mount is an almost perfect codification of the religion of Jesus Christ. It covers the essentials. It is practical and personal. It is definite, specific, and yet widely illuminating. Once the true meaning of the instructions has been grasped, it is only necessary to begin putting them into practice to get immediate results. The magnitude and extent of these results will depend solely upon the sincerity and thoroughness with which they are applied. That is a matter which each individual has to settle for himself.

If you really do wish to become a different person altogether in the sight of God and man, then Jesus, in his Sermon on the Mount, has clearly shown you how it is to be done.

If you are prepared to break with the old man, and start upon the creation of the new one, then the study of the great Sermon will indeed be to you the Mountain of Liberation.

But be ye doers of the word, and not hearers only, deceiving your own selves (James 1:22).

The Sermon on the Mount opens with the eight Beatitudes. They are actually a prose poem in eight verses and constitute a general summary of the Christian teaching. A general summing up, such as this, is highly characteristic of the old Oriental mode of approach to a religious and philosophical teaching, and it naturally recalls the Eightfold Path of Buddhism, the Ten Commandments of Moses, and other such compact groupings of ideas.

Jesus concerned himself exclusively with the teaching of general principles, and these general principles always had to do with mental states, for he knew that if one’s mental states are right, everything else might be right too. Unlike the other great religious teachers, he gives us no detailed instructions about what we are to do or are not to do.

… the hour corneal, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.

… the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

God is a Spirit: and they that worship him must worship him in spirit and in truth (John 4:21, 23-24).

Blessed are the poor in spirit: for theirs is the kingdom of heaven (Matthew 5:3).

To be poor in spirit does not in the least mean the thing we call “poor spirited.” To be poor in spirit means to have emptied yourself of all desire to exercise personal self-will, and, what is just as important, to have renounced all preconceived opinions in the wholehearted search for God. It means to be willing to set aside your present habits of thought, your present views and prejudices, your present way of life if necessary; to jettison, in fact, anything and everything that can stand in the way of your finding God.

One of the saddest passages in all literature is the story of the Rich Young Man who missed one of the great opportunities of history, and … went away sorrowful: for he had great possessions (Matthew 19:22).

This is really the story of mankind in general. We reject the salvation that Jesus offers us—our chance of finding God—because we “have great possessions”; not so much that we are very rich in terms of money, for indeed most people are not, but because we have great possessions in the way of preconceived ideas—confidence in our own judgment, and in the ideas with which we happen to be familiar. We have pride, born of academic distinction; sentimental or material attachment to institutions and organizations; habits of life that we have no desire to renounce; concern for human respect; or perhaps fear of public ridicule. And these possessions keep us chained to the rock of suffering that is our exile from God.

The poor in spirit suffer from none of these embarrassments, either because they never had them, or because they have risen above them on the tide of spiritual understanding.

Blessed are they that mourn: for they shall be comforted (Matthew 5:4).

Mourning or sorrow is not in itself a good thing, for the will of God is that everyone should experience happiness and joyous success. Jesus says:

… I am come that they might have life, and that they might have it more abundantly (John 10:10).

Nevertheless, trouble and suffering are often extremely useful, because many people will not bother to learn the Truth until driven to do so by sorrow and failure. Sorrow then becomes relatively a good thing. Sooner or later every human being will have to discover the truth about God, and make his own contact with Him at first hand. He will have to acquire the understanding of Truth, which will set him free, once and for all, from our three-dimensional limitations and their concomitants—sin, sickness, and death. There is really no need for man to have trouble, because if he will only seek God first, the trouble need never come. He always has the choice of learning by spiritual unfoldment or of learning by painful experience. Family troubles, quarrels and estrangements, sin and remorse, need never come at all if we seek first the Kingdom of God and Right Understanding; but if we will not do so, then come they must, and for us this mourning will be a blessing in disguise, for through it we shall be “comforted.” And by comfort the Bible means the experience of the Presence of God, which is the end of all mourning.

Blessed are the meek: for they shall inherit the earth (Matthew 5:5).

On the surface, this Beatitude seems to be contradicted by the facts of everyday life. But either Jesus knew what he was talking about, and is to be taken seriously, or his teaching should be dropped altogether. If he is to be relied upon, then let us pay him the compliment of assuming that he knew best about the art of living.

The fact is that when correctly understood, the teaching of Jesus is found to be the most practicable of all doctrines; and the whole essence of his teaching and of its application is summed up in this text. When you possess the spiritual meaning of this text you have the secret of dominion—the secret of overcoming every kind of difficulty.

We notice that there are two polar words in the text—meek and earth. First of all, the word earth in the Bible really means the whole of your outer experience, and to “inherit the earth” means to have dominion over that outer experience. So we see that when the Bible talks about possessing the earth, governing the earth, making the earth glorious, it is referring to the conditions of our lives, from our bodily health outward to the farthest point in our affairs. So this text undertakes to tell us how we may possess, or govern, or be masters of our environment.

Let us see how we are to go about inheriting the earth. This Beatitude says that dominion, that is, power over the conditions of our lives, is to be obtained in a certain way, by nothing less than meekness.

The word meek in the Bible connotes a mental attitude for which there is no other single word available. It is a combination of open-mindedness, faith in God, and the realization that the will of God for us is always something joyous and interesting and vital. This state of mind also includes a perfect willingness to allow this will of God to come about in whatever way divine Wisdom considers to be best, rather than in some particular way that we have chosen for ourselves.

This mental attitude of teachableness, willingness to be led, is the key to dominion, or success in demonstration. There is no word for it in common speech, because the thing does not exist except for those who are up on the spiritual basis of the teaching of Jesus Christ. If we desire to inherit the earth we must absolutely acquire this “meekness.”

The Lord reigneth; let the earth rejoice … (Psalm 97:1).

Moses—who overcame the old age belief to the extent of manifesting the physical body of a young man in the prime of life when, according to the calendar, he was one hundred and twenty years old, and then transcended matter altogether, or “dematerialized” without dying—was known preeminently for this quality; “as meek as Moses.” Apart from his own personal demonstration, Moses also did a marvelous work for his whole nation, getting it out of Egyptian bondage in the face of incredible difficulties. Moses had an open mind, ready to be taught new things and new ways of thinking and working. He was not, in the beginning at least, free from serious faults of character, but he gradually rose above these defects as the new truth worked in his soul.

Moses thoroughly understood that to conform oneself rigorously to the will of God, far from involving the loss of any good, could only mean a better and more splendid life. He did not, therefore, think of his task as self-sacrifice, for he knew it to be the highest form of self-glorification—the glorification of God.

… the Father that dwelleth in me, he doeth the works…. I am in the Father, and the Father in me (John 14:10-11).

There is a marvelous Oriental saying that “meekness compels God himself.”

Blessed are they which do hunger and thirst after righteousness: for they shall be filled (Matthew 5:6).

Righteousness is another of the key words of the Bible, one of those keys that the reader must have in his possession if he is to get at the true meaning of the book. Like earth and meek and comfort, it is used in a special and definite sense. Righteousness means not merely right conduct, but right thinking. In the Sermon on the Mount, every clause reiterates the truth that outer things are but consequences. As within, so without.

When people awaken to a knowledge of these truths, they naturally begin to apply them in their own lives. Realizing at last the vital importance of “righteousness” they begin immediately to try to put their house in order. The principle involved is simple, but unfortunately the exemplifying of it is anything but easy. Now, why should this be so? The answer lies in the potency of habit; and habits of thinking are at once the most subtle and the most difficult to break.

Perhaps failure to achieve righteousness is the failure of half-heartedness; you long but not too deeply. Your hunger and thirst do not rise from a sense of total need. Have a mental stocktaking or a review of your life. It could not happen that a wholehearted search for truth and righteousness, if persevered in, should not be crowned with success. God is not mocked, nor does He mock His children.

Blessed are the merciful: for they shall obtain mercy (Matthew 5:7).

This is a brief summary of the law of life that Jesus develops more fully later in the Sermon (Matthew 7:1-5). As it stands, this Beatitude is as obvious in its meaning as the law in question is simple and inflexible in its action.

The point that the Christian needs to note is that the principle covered in this Beatitude lies in its application to the realm of thought. Let us be merciful in our mental judgments of our brother, for, in truth, we are all one, and the more deeply he seems to err, the more urgent is the need for us to help him with the right thought, and so make it easier for him to get free.

Because in deed and in truth we are all one, component parts of the living garment of God, you yourself will ultimately receive the same treatment that you mete out to others; you will receive the same merciful help in your own hour of need from those who are farther along the path than you are.

Blessed are the pure in heart: for they shall see God (Matthew 5:8). This is one of those wonderful gnomic sayings in which the Bible is so rich. It is a summing up in a few words of a whole philosophy of religion.

Let us begin by considering what the promise in this Beatitude is. It is nothing less than to see God. To “see” in the sense referred to here, signifies spiritual perception, and spiritual perception is just that capacity to apprehend the true nature of Being that we all so sadly lack.

We live in God’s world, but we do not in the least know it as it is. Heaven lies all about us—but because we are lacking in spiritual perception, we are unable to recognize it, to experience it, and, therefore, so far as we are concerned, we may be said to be shut out of Heaven.

We are very much in the position of a color-blind man in a beautiful flower garden. All around him are glorious colors; but he sees only blacks, whites, and grays. If we suppose him to be also devoid of the sense of smell, we shall see what a very small part of the glory of the garden exists for him. Yet it is all there, if he could but sense it.

Out task is to surmount these limitations as rapidly as may be, until we reach the point where we can know things as they really are—experience Heaven as it really is. That is what is meant by “seeing God.” To see God is to apprehend Truth as it really is, and this is infinite freedom and perfect bliss.