Mysteries Of John

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OF

BY CHARLES FILLMORE

UNITY SCJHOOI. OF CMRISTIANITY
KANSAS CIXY 6, MO.

1946

METAPHYSICAL BIBLE studeni;,Tecpgnhe in the
Gospel of John a certain spiritual quality
that is not found in the other Gospels. Al-
though this is not true of all Bible readers, it may be
said that those who look for the mystical find it in
the language of this book. The book is distinctive in
this respect and is so successful in setting forth meta-
physical truths that little interpretation is necessary.
Only in a few instances does the original writing
conceal the deep truths that the student seeks to
discern. Written language is at best a reflection of
inner ideas, and even though a teacher couples ideas
and words as adroitly as Jesus does, elucidation is
sometimes difficult.

Nevertheless ideas are catching, and this may be
the best reason for publishing another book about
this spirit-arousing Fourth Gospel. We are all heavily
charged with ideas, and when these ideas are re-
leased they spring forth and pass from mind to
mind, being "recorded as they fly, and when they are
expressed the whole race is lifted up i the idea is
charged with the uplifting Spirit. Jesus was God's
idea of man made manifest in the flesh; so He was
warranted in making that dynamic assertion, "I, if
I be lifted up from the earth, will draw all men unto
myself." Nowhere in all literature has this truth of
the unity o God, man, and creation been so fear-
lessly expressed and affirmed by man as in the Book

r T t r -i v> i o n ^ *"jt

of John. JL./W Ji f&*j J-./C

Here the cjuestion arises as to God's responsibility

1b} aU'&at aj5jwr& : fl**iW$h both good and evil,
whlcli seems to coniound our logic and understand-
ing. We aret fiit&juman consciousness the fruit of a
tree that stemnied from the soil of Being. The laws
instituted in the aeons and ages of the past still pre-
vail in the present. Interpreting Being from a per-
sonal standpoint, we have ignored the principles and
laws at the very foundation of all creation and sub-
stituted a personal God, and many contradictions
have followed. Now through the unfoldment of the
spiritual man implanted in us in the beginning
we are discerning the unchangeable laws of the good
and the absolute necessity of conforming to them.

So we see that Jesus taught plainly that God
functions in and through man and nature instead of
being a person somewhere in the skies; also that we
demonstrate God by making His Spirit manifest in
our life. "He that hath seen me hath seen the
Father." Socrates was asked, "What is a good man?"
He replied, "A man who does good." Again he was
asked, "What is good?" "What the good man does,"
he replied.

No extended definition of good is necessary to
those who follow Jesus; even converted savages un-
derstand good and do it. The universal desire among
awakened Christians to love God and man is part of
the law constantly operating through man when he
finds his right relation to God.

The status of evil is that of a parasite. It has no
permanent life of itself; its whole existence depends
on the life it borrows from its parent, and when its
connection with the parent is severed nothing re-

mains. Apparent evil is the result of ignorance, and
when the truth is presented the error disappears.
Jesus called it a liar and the father of lies.

Men personalize good and evil in a multiplicity of
gods and devils, but Truth students follow Jesus
in recognizing the supreme Spirit in man as the
"one God and Father of all."

CONTENTS

Foreword --._..--- 3

Chapter I 11

Chapter II 24

Chapter III 33

Chapter IV : 44

Chapter V 56

Chapter VI 67

Chapter VII 78

Chapter VIII 84

Chapter IX 94

Chapter X * 100

Chapter XI 106

Chapter XII 115

Chapter XIII 123

Chapter XIV 130

Chapter XV 137

Chapter XVI 142

Chapter XVII 147

Chapter XVIII 152

Chapter XIX 159

Chapter XX 166

Chapter XXI 176

Question Helps 183

MYSTERIES
OF JOHN

John: Chapter 1

In the beginning was the Word, and the Word
was with God, and the Word was God. 2 The same
was in the beginning with God. 3 All things were
made through him; and without him was not any-
thing made that hath been made. 4 In him was life;
and the life was the light of men. 5 And the light
shineth in the darkness, and the darkness appre-
hended it not.

IN PURE METAPHYSICS there is but one word, the
word of God. This is the original creative Word
or thought of Being. It is the "God said" of
Genesis. The Greek original refers to it in the 1st
chapter of John as the logos. The Greek word can-
not be adequately translated into English. In the
original it denotes wisdom, judgment, power, an.d in
fact all the inherent potentialities of Being. This
divine Logos was and always is in God; in fact it is
God as creative power. The Divine Mind creates
under law; that is, spiritual law. Man may get a
comprehension of the creative process of Being by
analyzing the action of his own mind. First is mind,
then the idea in mind of what the act is to be, then
the act itself. Thus the Word and the divine process
of creating are identical.

Apart from mind nothing can be made. Even man,
in his forming and bringing anything into mani-
festation, uses the same creative process that God
used; to the degree that the qualities of the one
Mind enter into man's thought in the process his work
will be enduring.

The divine idea the Christ or Word of God
is always everywhere present.

ll

12 MYSTERIES OF JOHN

Among the four Gospels that of John is readily
discerned by metaphysicians as a symbolical life of
Jesus Christ and should appear first in the New Testa-
ment, corresponding to the first chapters of Genesis.
Quite a few Bible critics so consider it, among them
Ferrar Fenton, who gives it first place in his "Com-
plete Bible in Modern English/'

John explains that all existence is spiritual, that
it comes to man as a gift, and that Christ is its -ful-
fillment. "In the beginning was the Word, and the
Word was with God, and the Word was God/'

"The Word" is the English translation of the
Gre'ek logos, which means a thought or concept and
also the word that is an expression or utterance of the
same. It also involves the logical relation between
idea and expression; hence our word logic, which
also derives from logos.

Our attention is called to the 1st chapter of Gene-
sis: "And the Spirit of God moved upon the face
of the waters. And God said, Let there be light: and
there was light/'

Here in detail, day by day, or period by period,
creation is ideated.

The parallel between Genesis and John is shown
by the manifestation of the ideal man. In Genesis
Adam appears first. In John it is John the Baptist,
who is said to "bear witness" to the coming man,
Jesus Christ. In Genesis man was given dominion
over all things; in John "all things were made
through him."

John the Baptist represents the natural man, the
physical man, who is the nucleus around which the

CHAPTER ONE 13

spiritual man builds. Man may be compared to a
house, the foundation being rock, the superstructure
lighter material. The rock upon which Jesus built
was not material: it was mental; its symbol, Peter,
was a mind receptive to spiritual Truth and spiritual
substance.

The first Adam was formed of the "dust of the
ground," representing radiant substance instead of
gross earth.

So John the Baptist was more than the perfect
physical man. He was the illumined natural man. He
preached and baptized his disciples and with spiritual
vision saw the unfoldment of the natural man into
the Christ man.

Spiritual man is the true light "which lighteth
every man, coming into the world/' The world was
made by him and yet "knew him not."

There is a creative force constantly at work
in man and all creation, but it is not recognized. It is
Spirit-mind shining consciously in the minds and
hearts of those who recognize it. Those who ignore
this light do not "apprehend" it, and to them it is
nonexistent.

"But as many as received him, to theni|gave he
the right to become children of God, even to them
that believe on his name."

6 There came a man, sent from God, whose
name was John. 7 The same came for witness, that
he might bear witness of the light, that all might be-
lieve through him. 8 He was not the light, but came
that ke might bear witness of the light.

Man in his darkened, ignorant state dwells in a

14 MYSTERIES OF JOHN

realm of material thoughts and perceives nothing
higher until he arrives at the point in his unfoldment
where he is ready to receive understanding of the
Christ Truth. Then he enters into the John the
Baptist or intellectual perception of Truth. The in-
tellectual perception of Truth by the natural man
(John the Baptist) is not the true light (the Christ)
but bears witness to the light and prepares the way
for its dawning in consciousness.

9 There was the true light, even the tight which
lighteth every man, coming into the world. 10 He
was in the world, and the world was made through
him, and the world knew him not. 11 He came unto
his own, and they that were his own received him
not.

The true light (the Christ or Word) that lights
every man coming into the world is and ever has
been in man. Even the outer man was formed and
came into existence through it. Up to a certain
stage in his unfolding man does not recognize this
truth; now however this mystery, which is "Christ in
you, the hope of glory/' is being revealed to the
race with more and more clarity and with greatly
increased power.

12 But as many as received him, to them gave he
the right to become children of God, even to them
that believe on his name: 13 who were born, not of
blood, nor of the will of the flesh, nor of the will of
man, but of God.

According to the 12th and 13th verses, the same

CHAPTER ONE 15

truth that held good for Jesus will hold good for as
many as receive Him (the Christ) and believe in His
resurrecting power as Jesus believed in it.

14 And the Word became flesh, and dwelt among
us (and we beheld his glory, glory as of the only
begotten from the Father), full of grace and truth.

Jesus recognized this truth that the Christ, the
divine-idea man or Word of God, was His true self
and that He was consequently the Son of God. Be-
cause Jesus held to this perfect image of the divine
man, the Christ or Word entered consciously into
every atom of His being, even to the very cells of
His outer organism, and transformed all His body
into pure, immortal, spiritual substance and life.
Thus "'the Word became flesh/' The resurrecting
of His whole being included His body. Jesus en-
tered alive and entire into the spiritual realm.

15 John beareth witness of him, and crieth, say-
ing, This was he of whom I said, He that cometh
after me is become before me; for he was before me.
16 For of his fulness we all received, and grace for
grace. 17 For the law was given through Moses;
grace and truth came through Jesus Christ. 18 No
man hath seen God at any time; the only begotten
Son, who is in the bosom of the Father, he hath de-
clared him.

'The law was given through Moses." Moses rep-
resents a phase of the evolutionary process in man.
"The law'* the outer commandments cannot re-
deem. "Grace and truth came through Jesus Christ";

16 MYSTERIES OF JOHN

that is, the real saving, redeeming, transforming
power came to man through the work that Jesus
Christ did in establishing for the race a new and
higher consciousness in the earth. We can enter into
that consciousness by faith in Him and by means of
the inner spirit of the law that He taught and prac-
ticed.

* The 18th verse teaches that through the Christ in
us we come into an understanding of the Father,
since the Son (the Word) ever exists in God, and
Father and Son are one and are omnipresent in man
and in the universe. Spirit Truth is discerned through
Spirit only; not in outer ways or through intellectual
perception do we come to know God.

19 And this is the witness of John, when the
Jews sent unto him from Jerusalem priests and
Levites to ask him, Who art thou? 20 And he con-
fessed, and denied not; and he confessed, I am not
the Christ 21 And they asked him, What then?
Art thou Elijah? And he saith, I am not. Art thou
the prophet? And he answered, No. 22 They said
therefore unto him, Who art thou? that we may
give an answer to them that sent us. What sayest
thou of thyself? 23 He said, I am the voice of one
crying in the wilderness, Make straight the way of
the Lord, as said Isaiah the prophet. 24 And they had
been sent from the Pharisees. 25 And they asked
him, and said unto him, Why then baptizest thou,
if thou art not the Christ, neither Elijah, neither the
prophet? 26 John answered them, saying, I baptize
in water: in the midst of you standeth one whom
ye know not, 27 even he that cometh after me, the
latchet of whose shoe I am not worthy to unloose.
28 These things were done in Bethany beyond the
Jordan, where John was baptizing.

CHAPTER ONE 17

In the regeneration two states of mind are con-
stantly at work. First comes the cleansing or denial
state, in which all the error thoughts are eliminated.
This includes forgiveness for sins committed and a
general clearing up of the whole consciousness. The
idea is to get back into the pure, natural conscious-
ness of Spirit. This state of mind is typified by John
the Baptist, who came out of the wilderness a child
of nature whose mission it was to make straight the
way for One who was to follow.

This putting away of sin from the consciousness
(baptism through denial, plus forgiveness) is very
closely allied to the deeper work that is to follow;
so much so that to the observer it seems the same.
Hence the followers of John, when .they saw the
works he did, asked if he was the Messiah. , His
answer was that the One who followed him was to
baptize with Holy Spirit.

From this we discern that mental cleansing and
the reforms that put the conscious mind in order are
designed to prepare the way for that larger and
more permanent consciousness which is to follow.
This is the denial of "self" or personality. Jesus
said, "If any man would come after me, let him
deny himself/' We are all guilty in a way of undue
devotion to personal aims, which are always narrow
and selfish. So long as these exist and take the place
of the rightful One there is no room for the higher
self, the Christ of God.

The recorded "This is the Son of God" is a
reference to a matter of first importance in the re-
generation. The recognition of man as the Son

18 MYSTERIES OF JOHN

of God and the establishment in the mind of the
new relations between the divine Father and the
Son are essential to the process. If we do not affirm
our sonship, with all its privileges and powers, we
are sure to belittle ourselves and make limitations
that prevent us from entering into the fullness of the
Godhead. "Be perfect, as your heavenly Father is
perfect/'

29 On the morrow he seeth Jesus coming unto
him, and saith, Behold, the Lamb of God, that taketh
away the sin of the world! 30 This is he of whom I
said, After me cometh a man- who is become before
me: for he was before me. 31 And I knew him not;
but that he should be made manifest to Israel, for
this cause came I baptizing in water. 32 And John
bare witness, saying, I have beheld the Spirit de-
scending as a dove out of heaven; and it abode upon
, him. 33 And I knew him not; but he that sent me to
baptize in water, he said unto me, Upon whomsoever
thou shalt see the Spirit descending, and abiding upon
him, the same is he that baptizeth in the Holy Spirit.
34 And I have seen, and have borne witness that this
is the Son of God.

Metaphysically interpreted, John the Baptist sym-
bolizes in each individual the natural man, but with
an illumined intellect. His face is turned toward the
light in the measure that he recognizes and pays
homage to the higher self within the individual. John
baptized with water all those who believed that
Jesus Christ was soon to make His appearance. This
is a cleansing, purifying process, preparing the in-
dividual to see spiritually and to discern spiritually.

The Father-Mind is the living principle, the

CHAPTER ONE 19

absolute, the unlimited. The Son is the living Word.
"Word" is used to designate man's I AM identity.
The Holy Spirit is the action or outpouring or activity
of the living Word. This activity produces what may
be termed the light of Spirit, the breath of God, the
"personality" of Being. The outpouring of the Holy
Spirit is the sign by which the natural man recognizes
the divine. Jesus, who became the "Lamb of God"
or perfect expression of God, baptized in the Holy
Spirit.

35 Again on the morrow John was standing, and
two of his disciples; 36 and he looked upon Jesus as
he walked, and saith, Behold, the Lamb of God!

By cultivation the spiritual mind becomes an ac-
tive factor in consciousness. It has to be desired and
sought before it becomes a part of one's conscious
life. John the Baptist (the natural conscious mind)
is expecting, looking for, and earnestly desiring a
greater realization of Spirit. He knows that he is not
fulfilling the Christ ideal of manhood; hence his
prophecy of One who is to come, "the latchet of
whose shoe" he is not worthy to loose.

This willingness to give up the natural man to
the divine is a most propitious sign in one who is in
the regenerative process. Many persons are ambitious
to put on Christ, but are not willing to give up the
present man in order to do so. John the Baptist had a
following, yet he was willing that his disciples should
go to Jesus. He openly acknowledged Him as the
"Lamb of God." This was his acknowledgment of
the Christ mind. That mind has no personal ambi-

20 MYSTERIES OF JOHN

tion; it is innocent, loving, and obedient to the call
of God.

37 And the two disciples heard him speak, and
they followed Jesus. 38 And Jesus turned, and beheld
them following, and saith unto them, What seek
ye? And they said unto him, Rabbi (which is to say,
being interpreted, Teacher), where abidest thou?
39 He saith unto them, Come, and ye shall see. They
came therefore and saw where he abode; and they
abode with him that day: it was about the tenth
hour. 40 One of the two that heard John speak, and
followed him, was Andrew, Simon Peter's brother.
41 He findeth first his own brother Simon, and saith
unto him, We have found the Messiah (which is,
being interpreted, . Christ) . 42 He brought him unto
Jesus. Jesus looked upon him, and said, Thou art
Simon the son of John: thou shalt be called Cephas
(which is by interpretation, Peter) .

When the conscious mind recognizes the Christ
mind, the various faculties gradually awaken and
attach themselves to it. Andrew is the first disciple
mentioned, and with him was one whose name is
not given here but who is supposed to have been
John (love). Love is modest and retiring, "seeketh
not its own/' Andrew represents the strength of
the mind, which, greatly rejoiced when it finds the
inexhaustible source of all strength, exclaims, "We
have found the Messiah/'

Strength is clearly related to substance (Simon) ,
which in spirit we call faith. "Faith is the substance
of things hoped for" (A. V.). What we hope for
and mentally see as a possibility in our life comes
into visibility, and we call it substantial.

CHAPTER ONE 21

43 On the morrow he was minded to go forth into
Galilee, and he findeth Philip: and Jesus saith unto
him, Follow me. 44 Now Philip was from Bethsaida,
of the city of Andrew and Peter. 45 Philip findeth
Nathanael, and saith unto him, We have found him,
of whom Moses in the law, and the prophets, wrote,
Jesus of Nazareth, the son of Joseph. 46 And
Nathanael said unto him, Can any good thing come
out of Nazareth? Philip saith unto him, Come and
see. 47 Jesus saw Nathanael coming to him, and saith
of him, Behold, an Israelite indeed, in whom is no
guile! 48 Nathanael saith unto him, Whence know-
est thou me? Jesus answered and said unto him,
Before Philip called thee, when thou wast under the
fig tree, I saw thee. 49 Nathanael answered him,
Rabbi, thou art the Son of God; thou art King of
Israel. 50 Jesus answered and said unto him, Because
I said unto thee, I saw thee underneath the fig tree,
believest thou? thou shalt see greater things than
these.- 51 And he saith unto him, Verily, verily, I say
unto you, Ye shall see the heaven opened, and the
angels of God ascending and descending upon the
Son of man.

The name Philip means "lover of horses," and
Philip is symbolic of the vigor, power, vitality, and
energy of the mind. Philip, Andrew, and Peter are of
the same "city," Bethsaida. The name Bethsaida
means "house of fishing," and Bethsaida signifies a
group of thoughts in consciousness that have as
their central idea a belief in the increase o ideas
and their expression and manifestation in outer form.

Nathanael (representing the imagination) is also
called Bartholomew. In the realm of the real (Israel)
the imaging power of the mind is guileless, innocent
of error images. It is open and receptive to the beauty

22 MYSTERIES OF JOHN

and perfection of Being. It is the faculty of im-
agination that makes the great artist and the great
poet. It is the guileless innocence of the Nathanael
state of mind that causes the religious enthusiast to
believe all things about Spirit and the world invisi-
ble. Exercised without Christ understanding, the im-
agination becomes delusory. It is the image maker in
the psychic; the clairvoyant may be deceived by its
conjuring power. In itself it is not error, but it may,
like all the other faculties, be used in erroneous
ways. When the mind of Spirit uses it, as in the case
of Jesus' discerning Nathanael when he was under
the fig tree, it is without guile; and in God's com-
munication with man this faculty plays an impor-
tant part.

Among the disciples, Bartholomew represents the
imagination. He is called Nathanael in the 1st chap-
ter of John, where it is recorded that Jesus saw him
under the fig tree, the inference being that He dis-
cerned Nathanael's presence before the latter came
into visibility. This would indicate that images of
people and things are projected into the imaging
chamber of the mind and that by giving them atten-
tion one can understand their relation to outer things.
Mind readers, clairvoyants, and dreamers have devel-
oped this capacity in varying degree. Consciousness is
what is concerned with soul unf oldment both primar-
ily, and secondarily and all the way! Forms are al-
ways manifestations of ideas. Whoever understands
this can interpret the symbols shown him in dreams
and visions, but lack of understanding of this law
makes one a psychic without discernment.

CHAPTER ONE 23

With this spiritual faculty it is possible for man
to penetrate into the "fourth dimension' ' or what is
usually called the * 'kingdom of the heavens*' and to
discern the trend of the spiritual forces. The angels
of God are spiritual forces active in the Sons of God,
the spiritually quickened.

The open and receptive and believing mind can
see the things that take place in the Christ mind,
thus transcending the capacity of the unillurnined
natural man.

Chapter 2

And Jhe third day there was a marriage in
Cana of Galilee; and th^m&her of 'Jesus was there:
2 and Jesus also was b'Mden, and his disciples, to the
marriage. 3 And whlrTth'e^wine failed, the mother of
Jesus saith unto him, They have no wine. 4 And
Jesus saith unto her, Woman, what have I to do with
thee? mine hour is not yet come. 5 His mother saith
unto the servants, Whatsoever he saith unto you, do
it. 6 Now there were six waterpots of stone set there
after the Jews' manner of purifying, containing two
or three firkins apiece. 7 Jesus saith unto them,
Fill the waterpots with water. And they filled them
up to the brim. 8 And he saith unto them, Draw out
now, and bear unto the ruler of the feast. And
they bare it. 9 And when the ruler of the feast tasted
the water now become wine, and knew not whence
it was (but the servants that had drawn the water
knew) , the ruler of the feast calleth the bridegroom,
10 and saith unto him, Every man setteth on first
the good wine; and when men have drunk freely,
then that which is worse: thou hast kept the good
wine until now. 11 This beginning of his signs did
Jesus in Cana of Galilee, and manifested his glory;
and his disciples believed on him.

PIRITUALLY A marriage represents the union of
two dominant states of consciousness. Mary,
the mother of Jesus, represents intuition, the
spiritual soul, Eve, "the mother of all living." Jesus
is the personal I AM and His disciples are the fac-
ulties.

Cana is a "place of reeds"; so is the larynx found
in the body. The name Galilee means "to whirl";
air is rapidly forced through the larynx in speaking
or singing. The disciples represent the dominant

24

CHAPTER TWO 25

nerve centers, the spiritual symbolism of each being
concealed in the name. Philip means "one who is
fond of horses." The horse symbolizes vigor, vitality,
power. Vigor or its opposite, weakness, is betrayed
by the voice, so we designate Philip as the power
faculty, and his place in body expression is in the
larynx (at Cana) .

Water may be compared to natural or human life,
and wine to spiritual life. In the regeneration spirit
and body are united, but before this union can be
accomplished the exhausted natural life must be
quickened with spirit (symbolized by the turning of
water into wine) . This lack of vitalizing life is first
realized by Mary, the source of all life, but Jesus, the
directive I AM in all bodily activities, does not feel
that He is yet ready to perform this seeming miracle
and pleads delay: "Mine hour has not yet come."

But the urge of the inner forces is strong and the
confident mother is sure that her son can do all
things: "Whatsoever he saith unto you, do it/'

The water pots filled to the brim with water by
the servants represent the extent to which nature is
prepared to fulfill the transformation from negative
life to spiritual life through the power of the^word
of the Master, Jesus: "Draw out now, and '-'Hear to
the ruler of the feast/' The ruler of the feast, the
supreme I AM, pronounced the transformed water
to be superior to the best wine.

This transformation of the negative, watery fluid
of the organism into vitalizing Spirit is accomplished
by adding to every word a spiritual idea. The idea
of omnipresent life will then quicken the natural life

26 MYSTERIES OF JOHN

in man, and it will make conscious contact with the
one life and draw it out for the benefit of the many.
When the I is "lifted up" there is a higher vital
action imparted to the whole consciousness. Jesus
said, "I, if I be lifted up from the earth, will draw all
men unto myself/' The lifting up of the I is the result
of spiritual perception of Truth. When we discern
the real truth of being and our relation to it, there is
a new and higher consciousness established. This
greater energy is first imparted to the soul or thought
realm and through it to the body. This whole process
is under law. There is a definite consecutive con-
nection of thought and thing, through laws that
may be discerned by man and used universally. At
the close of chapter 1, Jesus had caught sight of the
spiritual realm and said: "Ye shall see the heaven
opened, and the angels of God ascending and de-
scending upon the Son of man."

% This high perception of man's union, through
the I AM, with the divine harmony sets up a sym-
pathetic vibration that is imparted to every part of
consciousness. The marriage that took place in Cana
of Galilee symbolizes this union in which the nega-
tive watery elements of the body were "lifted up**
to wine or Spirit. A Bible authority says that His
remark is more correctly stated in the words: "Wom-
an, what is there between me and thee?" This
interrogation depicts the questioning attitude of the
personal I AM, Jesus. It is not clear in its under-
standing of what is to be done. It is looking forward
to a time when it will act, but its "hour is not yet
come." We find ourselves wanting to see all the

CHAPTER TWO 27

steps of our actions before we begin, but in spiritual
processes we have to proceed without foreknowing
the various steps. If we go ahead and speak the
word, the law will see us through. The elemental
forces of Being (servants) are at hand to carry out
our orders, and the intuitive perfection of Truth
(woman) within us commands that those forces do
our bidding.

The symbolism of this miracle has to do with
the abundance of vital energy that may be generated
from a union of man with the "water of life" or
nerve substance in the various centers of his organ-
ism. With every thought we are putting the nerve
substance into a state of action, and it rushes to any
part of the body that is the center of attention. When
we have been much excited or interested there is a
concentration of vitality in the head, and if we do
not know how to restore and equalize this vitality
again in the body, we have a headache or the stuffy
condition called a cold. To equalize: Center the at-
tention in the larynx and declare, "All equalizing,
harmonizing power is given unto me in mind and
body."

In regeneration there is a permanent transmuta-
tion of physical vitality into higher consciousness,
and a new element is introduced into the organism.
"The ruler of the feast" (the Lord) praises the trans-
muted substance as the best offered at the wedding
feast.

12 After this he went down to Capernaum, he,
and his mother, and his brethren, and his disciples;
and there they abode not many days.

28 MYSTERIES OF JOHN

Capernaum designates or represents an inner con-
viction of the abiding compassion and restoring
power of Being. When one enters this state of con-
sciousness a healing virtue pours out of the soul
and transforms all discord into harmony.

Jesus and His mother and His brethren and His
disciples went into this state of consciousness.

13 And the passover of the Jews was at hand,
and Jesus went up to Jerusalem.

It is the nature of thought to repeat itself. At each
repetition it will grow stronger or weaker as it is
consciously recognized or ignored by man. Thus
we can cultivate a good movement of the mind by
giving it a special affirmation (feast). The feast
of the Passover that Jesus went up to Jerusalem to
attend symbolizes an escape from bondage. When
we begin to discipline our mind we always go up in
consciousness, because it is from our spiritual height
that we see things clearly and in their right relation.

14 And he found in the temple those that sold
oxen and sheep and doves, and the changers of
money sitting.

When we throw the light of Spirit into the sub-
conscious courts of the body temple, we find queer
and often startling conditions there. One would
hardly expect to see butcher stalls and money-
changers in a temple built for the worship of God,
yet similar conditions exist in all of us.

15 And he made a scourge of cords, and cast all
out of the temple, both the sheep and the oxen; and

CHAPTER TWO 29

he poured out the changers' money, and overthrew
their tables; 16 and to them that sold doves he
said, Take these things hence; make not my Father's
house a house of merchandise.

So the body temple must be cleansed; it is the
house of God ("for we are a temple of the living
God") , and it should be put in order. The first step in
this cleansing process is to recognize its need. The
next step is the "scourge of small cords" (A. V.) : to
formulate the word or statement of denial. When
we deny in general terms we cleanse the conscious-
ness, but secret sins may yet lurk in the inner parts.
The words that most easily reach these hidden errors
are not great ones, such as "I am one with Almighti-
ness; my environment is God" but small, definite
statements that cut like whipcords into the sensuous,
fleshly mentality.

To get perfect results it is necessary to deal with
our mind in both the absolute and the relative. In
the early morning we may affirm, "All the affairs of
my life are under the law of justice, and my own
comes to me in ways divine," and before noon find
ourselves searching the papers for advertisements of
bargains in the stores. Such an experience shows that
we have not gone into the temple and tipped over
the tables and scattered the coins.

17 His disciples remembered that it was written,
Zeal for thy house shall eat me up.

Excessive zeal in observing the forms of religious
worship eats up the truly spiritual. "The zeal of
thine house hath eaten me up." When we become

30 MYSTERIES OF JOHN

very zealous in observing the rites of the church,
we are prone to forget the church itself, which is
Christ.

The light of Jesus Christ is, symbolically, the
life of everyone who enters the same state of mind
that He did. You always reap the consequences of
your thought, and to enter the Jesus Christ mind
you have but to think along Jesus Christ lines.

Every man produces a thought atmosphere that
has character and power in proportion to his ability
as a thinker. Power increases with expansion; in
thought, power is great or small as the ideals are
high or low. When you follow narrow ideals your
thought atmosphere is correspondingly contracted;
but mental breadth enlarges and strengthens it in all
directions.

"How can a man conceal himself?" said Con-
fucius. In the light of the ever-present thought at-
mosphere with which we surround ourselves he can-
not. Nearly all people have the ability of sensing the
thought atmosphere of those they meet; and a man
may cultivate this ability to project himself until he
becomes an open book and the air about him is
filled with his silent yet potent words, ever telling
what he has thought.

The thought atmosphere is a real, substantial
thing, and has in it all that makes the body. We
have a way of considering the things we cannot see
as unsubstantial, and although we are told that we
cannot conceal ourselves we go right on believing
that we can. Hence it is good for us to know that
of a truth we do carry about with us this open book

CHAPTER TWO 31

of our life, out of which all persons read whether
we realize it or not. Some people are good thought
readers while others are dull, but all can read a
little, and you cannot conceal yourself. Also your
thought atmosphere is constantly printing its slowly
cooling words on your body, where they are seen of
men. But with a little practice we can feel the
thought force of this atmosphere that surrounds us
and gradually gain a realization of its existence that
is as real as that of the outer world.

"Think on these things/' said Paul Think about
Christ as a life force penetrating your whole being.
Try to feel this force as an energy pulsating through
every nerve and fiber of your body. Then imagine
you can see this life force as a light lighting up every
cell. Light represents intelligence, and when the
light in you breaks forth into understanding you
will know that there is a spiritual mind that is as
much greater than the ordinary mind as the sun is
greater than the moon. In him is life, and this life is
the light of men.

18 The Jews therefore answered and said unto
him, What sign showest thou unto us, seeing that
thou doest these things? 19 Jesus answered and said
unto them, Destroy this temple, and in three days I
will raise it up. 20 The Jews therefore said, Forty and
six years was this temple in building, and wilt thou
raise it up in three clays? 21 But he spake of the
temple of his body. 22 When therefore he was
raised from the dead, his disciples remembered that
he spake this; and they believed the scripture, and
the word which Jesus had said.

That the temple referred to means the body is

32 MYSTERIES OF JOHN

clearly stated in verse 21: "But he spake of the
temple of his body." Man's ability to preserve his
body from destruction is the proof that he has mas-
tered his mind. So long as our body shows signs of
decay it is evident that we have not cast out of the
inner realms the "thought butchers" that for a sacri-
fice kill doves, sheep, oxen, and goats. The allusion
here is to the destructive thoughts lying deep in the
consciousness at the very issues of life.

The "three days" are spirit, soul, and body, the
three "degrees" or parts of man's consciousness.
When the I AM of man has purified and mastered
these three, man is in the dominion proclaimed for
him in the 1st chapter of Genesis; the Scripture or
Word of God is fulfilled in him, and his faculties
(disciples) recognize and respond to it every time
that the uplifting word (the resurrecting word) is
proclaimed.

23 Now when he was in Jerusalem at the passover,
during the feast, many believed on his name, behold-
ing his signs which he did. 24 But Jesus did not trust
himself unto them, for that he knew all men, 25 and
because he needed not that any one should bear wit-
ness concerning man; for he himself knew what was
in man.

Truth is of the absolute order and does not have
to be proved. Jesus recognized this fact and there-
fore did not feel it necessary to place any great value
on the opinion of those who had not yet fully at-
tained spiritual consciousness.

John: Chapter 3

Now there was a man of the Pharisees, named
Nicodemus, a ruler of the Jews: 2 the same came unto
him by night, and said to him, Rabbi, we know that
thou art a teacher come from God; for no one can
do these signs that thou doest, except God be with
him,

THIS 3d chapter of John opens with the narra-
tive of Nicodemus, "a ruler of the Jews," his
visit to Jesus "by night" (meaning the dark-
ness of intellectual understanding) , and his confes-
sion: "Thou art a teacher from God; for no one can
do these signs that thou doest, except God be with
him."

Jesus told him that he must be "born anew/' "of
water and the Spirit." Here is a recognition by the
Master of the operation of the divine law of evolu-
tion.

All "inheritance" of ideas and beliefs has a
mental basis. We "inherit" some states of mind
from our ancestors. An "inherited" or transmitted
religion is a dark state, if there is no real under-
standing in it. This is the Nicodemus mentality.
Nicodemus was a Pharisee and a ruler of the Jews.
He represents the Pharasaical side of our mentality
that observes the external forms of religion with-
out understanding their real meaning. We accept
our parents' religious affiliations without giving any
thought to their origin. There was a time when
it was considered unfilial and an evidence of dis-
obedience for the children to join any other church
than that to which their parents belonged. The Jews

33

34 MYSTERIES OF JOHN

were especially rigid in their adherence to their
traditionaj. religion, and they proudly referred to
their fathers Abraham, Isaac, and Jacob, who were
taught of God.

This conservative religious thought preserves the
church as an institution and restrains the individual
from becoming religiously erratic. Nicodemus was a
friend of Jesus', but his defense of the Master was
put in the form of a question, reminding the San-
hedrin of the Jewish law that every man must be
heard or given a chance to defend himself before
being condemned. The "ruler of the Jews" did not
press his championship of his friend before the San-
hedrin, and the assistance that he gave at the tomb
of Jesus was safe enough, once the prosecutors and
executioners had finished their work and turned
their attention elsewhere.

Nicodemus was not acquainted with the power of
Spirit and really had no understanding of regenera-
tion, although he was a "teacher of Israel" (Israel
representing thoughts that pertain to the religious
department of the mind) .

3 Jesus answered and said unto him, Verily, verily,
I say unto thee, Except one be born anew, he cannot
see the kingdom of God. 4 Nicodemus saith unto
him, How can a man be born when he is old? can he
enter a second time into his mother's womb, and be
born? 5 Jesus answered, Verily, verily, I say unto
thee, Except one be born of water and the Spirit, he
cannot enter into the kingdom of God. 6 That which
is born of the flesh is flesh; and that which is born of
the Spirit is spirit. 7 Marvel not that I said unto thee,
Ye must be born anew. 8 The wind bloweth where it

CHAPTER THREE 35

will, and thou hearest the voice thereof, but knowest
not whence it cometh, and whither it goeth: so is
every one that is born of the Spirit.

The Pharisees refused to be baptized by John.
They did not consider that they needed the re-
pentance that he demanded. They thought they were
good enough to take the high places in the kingdom
o God because of their popularly accepted religious
supremacy. Many people refuse to deny their short-
comings. They hold that they are perfect in Divine
Mind and that it is superfluous to deny that which
has no existence. But they are still subject to the ap-
petites and passions of mortality, and will continue
to be until they are "born anew."

The new birth is an uncertainty to the intellectual
Christian, hence there has gradually evolved a popu-
lar belief that after death the souls of those who have
accepted the church creed and have been counted
Christians will undergo a change. But in His instruc-
tions to Nicodemus Jesus makes no mention of a
resurrection after death as having any part in the
new birth. He cites the ever present though unseen
wind as an illustration of those who are born of
Spirit. The new birth is a change that comes here and
now. It has to do with the present man, that he may
be conscious of the "Son of man/* who is the real I
AM in each individual. "And no one hath ascended
into heaven, but that descended out of heaven, even
the Son of man, who is in heaven."

This chapter of John contains some of the vital
truths taught in Christianity: the evolution of man
from natural to spiritual consciousness, and the in-

36 MYSTERIES OF JOHN

carnation of Jesus Christ as the divine pattern for all
men who are seeking the way of life.

Christianity teaches the complete law of evolu-
tion as compared with the partial exposition of the
law made by Darwin and associates. Christianity de-
scribes God as Spirit creating by a process com-
parable to the mental processes with which we are all
familiar. "God said/' and thus God created that
which was to appear, God planned man and the uni-
verse, and through His word projected them into crea-
tion as ideal principles and immanent energies acting
behind and within all visibility. But we should re-
member that Spirit could not emerge from the form-
less into the formed without creating relations, which
necessitated laws operating through man and all
things as essential factors in an orderly universe.
Thus even God becomes subject to His laws or com-
mandments. God the universal Spirit first appears
as spiritual man. The next step in evolution is the
appearance of the idea of spiritual man in the natural
or Adam man. This man was primitively identified
with an infinite capacity for expansion. When he
recognizes his identity as being that of his source,
Spirit, he expands in divine order and brings forth
only good. When he deserts his spiritual anchorage
and gives attention to external experiences and sen-
sations, he falls into a world in which a diversity of
results obtain that he calls good and evil. Thus man
eats "of the fruit of the tree of the knowledge of
good and evil." In these few words is summed up the
fall of man from an Edenic state, where he had the
constant inspiration of creative Mind, to a con-

CHAPTER THREE 37

sciousness of matter and the desperate struggle of
personality for existence.

The natural man must evolve into the spiritual.
"And as Moses lifted up the serpent in the wilder-
ness, even so must the Son of man be lifted up."

We are told here that "the light is come into the
world, and men loved the darkness rather than the
light." World chaos results from the lack of spiritual
light. We may plan peace and achieve it, but if this
peace is not based upon divine law, evolving love,
and that law incorporated into the pact of peace as
well as into the minds of those who sign that pact,
we shall have no permanent peace.

9 Nicodemus answered and said unto him, How
can these things be?

There is but one real man, the ideal or spiritual
man created by God. Jesus was explaining to Nico-
demus the evolution of this spiritual man from his
ideal to his manifest state. Man is fundamentally
spiritual and so remains throughout his various
manifestations. He came out of heaven, manifests
himself as a personality in the earth, and returns to
heaven. The first Adam was in Paradise, and after
his fall enough of his spiritual nature remained to
keep him alive. Without this animating Spirit the
whole human family would have perished with the
fall of Adam. Faith in Spirit and the ultimate dom-
inance of the good in man will finally restore him to
the heaven from which he descended.

The new birth is simply the realization by man of

38 MYSTERIES OF JOHN

his spiritual identity, with the fullness of power and
glory that follows.

10 Jesus answered and said unto him, Art thou
the teacher of Israel, and understandest not these
things? 11 Verily, verily, I say unto thee, We speak
that which we know, and bear witness of that which
we have seen; and ye receive not our witness. 12 If
I told you earthly things and ye believe not, how
shall ye believe if I tell you heavenly things? 13 And
no one hath ascended into heaven, but he that de-
scended out of heaven, even the Son of man, who is in
heaven. 14 And as Moses lifted up the serpent in the
wilderness, even so must the Son of man be lifted up;
15 that whosoever believeth may in him have eternal
life.

16 For God so loved the world, that he gave his
only begotten Son, that whosoever believeth on him
should not perish, but have eternal life. 17 For God
sent not the Son into the world to judge the world;
but that the world should be saved through him.

"For God so loved the world, that he gave his
only begotten Son, that whosoever believeth on him
[His own divine self] should not perish, but have
eternal life." Not only are we to believe in our own
divinity, but we are to accept the example of that
divinity expressed by God through Jesus Christ.

To believe in Jesus is to believe that in the re-
generate state we are to be, like Him, "joint-heirs
with Christ." This belief must then lead us to a de-
sire and an effort to attain our inheritance, because
then we know that there is no other thing in the
universe worth striving for. Every person in his real,
true self desires to be just as great and just as good
as it is possible for him to be. The open door to the

CHAPTER THREE 39

attainment of this objective is to believe in one's
own divinity and then to raise oneself to its level by
following the example of Jesus Christ.

This text reveals the heart of the glad tidings of
Jesus Christ to mankind. In love God gave his only-
begotten Son, the fullness of the perfect-man idea
in Divine Mind, the Christ, to be the true, spiritual
self of every individual. By following Jesus' example
of recognizing and acknowledging the Christ in our
every thought, word, and deed, thus unifying our-
selves with His completeness, the outer will become
as the inner; we shall be like Jesus Christ; we shall
know Him as He is. He who truly believes "com-
eth not into judgment, but hath passed out of death
into life."

18 He that believeth on him is not judged: he that
believeth not hath been judged already, because he
hath not believed on the name of the only begotten
Son of God. 19 And this is the judgment, that the
light is come into the world, and men loved the
darkness rather than the light; for their works were
evil. 20 For every one that doeth evil hateth the light,
and cometh not to the light, lest his works should
be reproved. 21 But he that doeth the truth cometh
to the light, that his works may be made manifest,
that they have been wrought in God.

Salvation from the results of error thought begins
at once when we have faith in the power of the Lord
Jesus Christ to save us from the judgment. He comes
to us in Spirit to do away with the effects of trans-
gression of the law. When we perceive the way of
righteousness and Truth and follow it, there comes

40 MYSTERIES OF JOHN

to us a new light, an understanding of the law, and
we enter the kingdom of God here and now. "Even
the Son of man, who is in heaven/'

22 After these things came Jesus and his disciples
into the land of Judaea; and there he tarried with
them, and baptized. 23 And John also was baptizing
in JEnon near to Salim, because there was much water
there: and they came, and were baptized. 24 For
John was not yet cast into prison. 25 There arose
therefore a questioning on the part of John's disci-
ples with a Jew about purifying. 26 And they came
unto John, and said to him, Rabbi, he that was
with thee beyond the Jordan, to whom thou hast
borne witness, behold, the same baptizeth, and all
men come to him. 27 John answered and said, A man
can receive nothing, except it have been given him
from heaven. 28 Ye yourselves bear me witness,
that I said, I am not the Christ, but, that I am sent
before him. 29 He that hath the bride is the bride-
groom: but the friend of the bridegroom, that stand-
eth and heareth him, rejoiceth greatly because of the
bridegroom's voice: this my joy therefore is made full.
30 He must increase, but I must decrease.

31 He that cometh from above is above all: he
that is of the earth is of the earth, and of the earth
he speaketh: he that cometh from heaven is above
all. 32 What he hath seen and heard, of that he bear-
eth witness; and no man receiveth his witness. 33 He
that hath received his witness hath set his seal to
this, that God is true. 34 For he whom God hath sent
speaketh the words of God: for he giveth not the
Spirit by measure. 35 The Father loveth the Son, and
hath given all things into his hand. 36 He that be-
lieveth on the Son hath eternal life; but he that
obeyeth not the Son shall not see life, but the wrath
of God abideth on him.

CHAPTER THREE 4l

Jesus represents the Christ. Judea represents
praise. John the Baptist and Jesus represent co-opera-
tion between the intellect and the Spirit.

Metaphysically interpreted, John the Baptist rep-
resents the intellectual concept of Truth and his bap-
tizing means a mental cleansing. The name Salim
means "peace." "Near Salim" signifies the illumined
consciousness of spiritual life and peace in the indi-
vidual. The spring of water refers to a natural rising
in consciousness of the cleansing power of the
thought and word of purification and life. The Jew
symbolizes an inquiring thought. John candidly ex-
plained that he had said before that Jesus was the
Christ, the Saviour, and that he, John, must decrease
while the Christ must increase. However John de-
clared that he truly believed Jesus to be the Saviour
and that all who believed should receive eternal life.
But John must decrease, and yet by his own admission
those who believe are to have everlasting life.

Metaphysically interpreted, John the Baptist (rep-
resenting the illumined intellect) decreases on the
sense plane in proportion as the intellect is lifted up
in Spirit and is in truth swallowed up in spiritual
consciousness. The faculty decreases on one plane
only to be reborn on a higher one. The illumined
intellect wholly co-operates with Spirit, so there is a
merging and blending of these powers until the mere
intellect ceases to be mere intellect and is swallowed
up in Spirit. This is the ideal unfoldment. There
are those who are so bound in their own beliefs,
who are so set on the letter of the law, that they
think intellectuality is the highest unfoldment. They

42 MYSTERIES OF JOHN

have not yet attained the ability to perceive or
receive the things of Spirit. Those in the John
the Baptist process of unfoldment willingly co-
operate with the Christ every step of the way. The
truth is that we are all under the law of infinite ex-
pansion, and the development of the race must go
forward. Therefore it is said that "the Son of man
must be lifted up."

An example of how the intellect serves may be
readily illustrated by the use of the x in algebra. The
x stands for the unknown quantity. When the prob-
lem is worked out the x is erased. Thus the intellect
is the tool of Spirit just as the x is a tool used in the
mathematical operation. In the John the Baptist con-
sciousness we obey and conform our thinking to the
requirements of the spiritual instead of the natural.
Spirit life is something that has enduring qualities.
It is superior to the life that goes and comes through
death and rebirth.

When the redeemed intellect is fully merged with
the Christ light, then the indwelling Spirit of truth
is free to perform many so-called miracles. It bridges
over difficulties and cements the forces of the soul
into one perfect instrument of God for achieving the
glory of God. When one reaches this plane spiritual
unfoldment goes forward by leaps and bounds.

In order to fulfill the divine law of his being man
must realize that he is the Son of God in manifesta-
tion, that he came*, from above and is above all; also
that in his evolution he leaves the earthly conscious-
ness and ascends into the spiritual under a law of
mind. "He that cometh from above is above all: he

CHAPTER THREE 43

that is of the earth is of the earth, and of the earth
he speaketh." For he whom God hath sent speaketh
the words of God. "The Father loveth the Son, and
hath given all things into his hand/'

John: Chapter 4

When therefore the Lord knew that the Pharisees
had heard that Jesus was making and baptizing more
disciples than John 2 (although Jesus himself bap-
tized not, but his disciples) , 3 he left Judaea, and de-
parted again into Galilee. 4 And he must needs pass
through Samaria. 5 So he cometh to a city of Samaria,
called Sychar, near to the parcel of ground that Jacob
gave to his son Joseph: 6 and Jacob's well was there.
Jesus therefore, being wearied with his journey, sat
thus by the well. It was about the sixth hour.

THE NAME Samaria means "watchtower"; and
Samaria represents that department of the ob-
jective consciousness which functions through
the head. The name Sychar means "drunken/* and
the place symbolizes a confused state of mind. Sy-
char was located near the parcel of ground that
Jacob gave to his son Joseph; physiologically it cor-
responds to the forehead, seat of intellectual per-
ception. Here also is Jacob's well inspiration
through the intellect alone.

Jesus I AM has been compassing the whole
man, from within to without, and the I AM "rests"
at the point where the intellectual and the spiritual
meet.

7 There cometh a woman of Samaria to draw
water: Jesus saith unto her, Give me to drink. 8 For
his disciples were gone away into the city to buy
food. 9 The Samaritan woman therefore saith unto
him, How is it that thou, being a Jew, askest drink
of me, who am a Samaritan woman? (For Jews have
no dealings with Samaritans.) 10 Jesus answered and
said unto her, If thou knewest the gift of God, and

44

CHAPTER FOUR 45

who it is that saith to thee, Give me to drink; thou
wouldest have asked of him, and he would have given
thee living water. 11 The woman saith unto him,
Sir, thou hast nothing to draw with, and the well is
deep: whence then hast thou that living water?
12 Art thou greater than our Father Jacob, who gave
us the well, and drank thereof himself, and his sons,
and his cattle? 13 Jesus answered and said unto her,
Every one that drinketh of this water shall thirst
again: 14 but whosoever drinketh of the water that I
shall give him shall never thirst; but the water that I
shall give him shall become in him a well of water
springing up unto eternal life. 15 The woman saith
unto him, Sir, give me this water, that I thirst not,
neither come all the way hither to draw. 16 Jesus
saith unto her, Go, call thy husband, and come hither.
17 The woman answered and said unto him, I have
no husband. Jesus saith unto her, Thou saidst well, I
have no husband: 18 for thou hast had five husbands;
and he whom thou now hast is not thy husband:
this hast thou said truly. 19 The woman saith unto
him, Sir, I perceive that thou art a prophet. 20 Our
fathers worshipped in this mountain; and ye say,
that in Jerusalem is the place where men ought to
worship. 21 Jesus saith unto her, Woman, believe
me, the hour cometh, when neither in this mountain,
nor in Jerusalem, shall ye worship the Father. 22 Ye
worship that which ye know not: we worship that
which we know; for salvation is from the Jews.
23 But the hour cometh, and now is, when the true
worshippers shall worship the Father in spirit and ,
truth: for such doth the Father seek to be his wor-
shippers. 24 God is Spirit: and they that worship him
must worship in spirit and truth. 25 The woman
saith unto him, I know that Messiah cometh (he that
is called Christ) : when he is come, he will declare
unto us all things. 26 Jesus saith unto her, I that
speak unto thee am he.

46 MYSTERIES OF JOHN

27 And upon this came his disciples; and they
marvelled that he was speaking with a woman; yet
no man said, What seekest thou? or, Why speakest
thou with her? 28 So the woman left her waterpot,
and went away into the city, and saith to the people,
29 Come, see a man, who told me all things that ever
I did: can this be the Christ? 30 They went out of
the city, and were coming to him.

Jesus preached one of His greatest sermons to
the woman at the well; and she was a Samaritan, a
heathen. ("Jews have no dealings with Samaritans/')
Her highest concept o God was that of a being who
had to be worshiped in some temple in Jerusalem
or in a certain mountain. Jesus told her, "God is
Spirit: and they, that worship him must worship in
spirit and truth."

To worship God truly we must know where He is
and how to approach Him. If, as many teach, God
lives in heaven, ancl heaven is located somewhere
in the skies, we have a consciousness of separation
from Him, and our approach to Him is uncertain.

But when we know the truth about God, that He
is an omnipresent Spirit manifesting Himself to our
mind when we think of Him as one with us in Spirit
and responding to our every thought, then we know
Him as He is.

This lesson on omnipresence needs constant re-
peating because we function mentally and physically,
the material or manifest predominating. Here we are
told that Jesus went from Judea to Galilee. Judea
connotes Spirit and Galilee connotes manifestation.
Jesus told the woman that salvation came from the

CHAPTER FOUR, 47

Judeans or spiritually minded. It is easy to under-
stand God as Spirit and man as His spiritual off-
spring.

The "well of water springing up unto eternal
life" is the fount of Christ inspiration within man's
consciousness. When the seal of material thought is
broken this inner spiritual life flows forth peacefully,
majestically, vitalizing and renewing mind and body.
In the clear light of Truth we are conscious of life
as unchanging, eternal.

The Samaritan woman represents the duality of
the soul or subconscious. It is not the true source of
wisdom, although many searchers after Truth fail
to distinguish between its revelations and those of
Spirit. In Hindu metaphysics it is known as the hu-
man and animal soul.

The Samaritans claimed to be descendants of
Jacob, and they used portions of the Hebrew Scrip-
tures; but in the eyes of the Israelites the Samaritans
were pretenders, not true followers of Jehovah. Thus
spiritually enlightened people see in psychic and
spiritistic phenomena and the revelations of that
branch of occultism an imitation of Truth, without a
true understanding of its relation to Spirit.

But the soul must have Truth, and Christ recog-
nizes the soul as worthy; hence this wonderful lesson
of John 4:9-26 given to one auditor. The soul draws
its life from both' the earthly s;de of existence (Ja-
cob's well) and the spiritual (the Jew), but is des-
tined to draw from a higher fount, omnipotent
Spirit. Jesus asked the woman for a drink, which in-
dicates the universality of the spiritual life, present

48 MYSTERIES OF JOHN

in the Samaritan woman as well as in Jesus.

"The gift of God" to man is eternal life. The
soul informed of this truth asks the Father for
the manifestation of this life, and there gushes forth
a never-failing stream. But where sense conscious-
ness is dominant the soul is slow to see the realities of
ideas, thoughts, and words; the sight is fixed on ma-
terial ways and means: 'Thou hast nothing to draw
with . . . whence then hast thou that living water?' 1
This is a fair setting forth of the status of the ques-
tioning ones of this day who ask the explanation of
spiritual things on a material basis.

The Christ is a discerner of thoughts and reads
the history of the soul as an open book. When Jesus
displayed this ability to the woman, she at once had
faith in Him and accepted Him as a prophet, not
because she understood His doctrine, but because He
had told her of her past: "Come, see a man, who
told me all things that ever I did."

In its natural state the soul is attached to local-
ities, forms, and conditions in the world. It believes
in the importance of places of worship and in the
observance of outward forms. The mind of Spirit
puts all such formalities aside and proclaims the
universality of spiritual forces. "God is Spirit."
"Neither in this mountain, nor in Jerusalem, shall
ye worship the Father." The soul, by falling into
forms of worship, fails to get the true understand-
ing, but the Christ-minded know Spirit They enter
into the consciousness of the formless life and sub-
stance, and they are satisfied.

The Jews represent spiritual understanding, in-

CHAPTER FOUR 49

spiration; the Gentiles represent material under-
standing. Salvation comes only through spiritual in-
spiration. This is the inner interpretation of Jesus'
words "Salvation is from the Jews."

The "woman of Samaria" is a combination of the
intellectual and emotional side of the soul. Jesus met
her beside Jacob's well (inspiration through the in-
tellect alone) in the city of Sychar (a confused state
of mind) . The I AM (Jesus) has power to harmonize
the intellect by the power of Spirit. But before the
I AM can do this, it must get the intelligent attention
of the mixed state of consciousness symbolized by
Sychar and the Samaritans. Being a combination of
both Hebrew and heathen blood, the Samaritans were
a mixed race; the woman at the well recognized the
separation that exists between absolute Truth and
the mixed thoughts of intellect. Jesus is not afraid of
being contaminated by such communion. He is will-
ing to imbibe the inspiration of this realm of mind,
and in so doing He comes in touch with its interests.

The Jesus consciousness is appealing to intellec-
tual people to recognize the gift of God, the Spirit
of universal love and brotherhood. It invites their
thoughts to receive the living inspiration, which may
be had for the asking. But man must ask. "Ask, and
ye shall receive."

The questioning, analytical attitude taken by the
woman -at the well represents the tendency of in-
tellect to argue: "I see no visible means whereby you
can get the everlasting water of life. Are you greater
than all the precedents and antecedents of intellec-
tual inheritance and pcperiej^ce,?" These assumptions

*

50 MYSTERIES OF JOHN

of the spiritually minded that they have a truth
higher than human reason seem to be farfetched and
ephemeral. These are but a few of the many questions
and objections of the intellectually wise.

Nevertheless spiritual perception continues to
affirm that it has the inspiration that will never
slacken or prove wanting. The mortal understands so
little that it is constantly asking for more. It is never
satisfied with itself or with the knowledge that it
finds; but whoever drinks of the true spiritual in-
spiration will never thirst. It will prove a "well of
water springing up unto eternal life."

The outer symbol of worship is adoration, hom-
age; but worship in spirit and truth involves absolute
union with the character of the object of worship.
Therefore in order to fulfill the requirements of spir-
itual worship, a right understanding of God and a
development in oneself of His Spirit are necessary.

31 In the mean while the disciples prayed him,
saying, Rabbi, eat. 32 But he said unto them, I have
meat to eat that ye know not. 33 The disciples there-
fore said one to another, Hath any man brought him
aught to eat? 34 Jesus saith unto them, My meat is to
do the will of him that sent me, and to accomplish
this work. 34 Say not ye, There are yet four months,
and then cometh the harvest? behold, I say unto you,
Lift up your eyes, and look on the fields, that they
are white already unto harvest. 36 He that reapeth
receiveth wages, and gathereth fruit unto life eternal;
that he that soweth and he that reapeth may rejoice to-
gether. 37 For herein is the saying true, One soweth,
and another reapeth. 38 I sent you to reap that where-
on ye have not labored: others have labored, and ye
are entered into their labor.

CHAPTER FOUR 51

On the divine side of his being man makes con-
tact with spiritual ideas, which are the source of ex-
ternal substance or food. The natural man (repre-
sented by the disciples) thinks that the substance
necessary for food must be put through the material
process of planting and harvesting, but in Spirit the
pure substance is always at hand ready to be appro-
priated by the inner consciousness. In states of high
spiritual realization the desire for material food
vanishes. Jesus fasted for forty days and ''afterward
hungered."

39 And from that city many of the Samaritans
believed on him because of the word of the woman,
who testified, He told me all things that ever I did.
40 So when the Samaritans came unto him, they be-
sought him to abide with them: and he abode there
two days. 41 And many more believed because of his
word; 42 and they said to the woman, Now we be-
lieve, not because of thy speaking: for we have
heard for ourselves, and know that this is indeed
the Saviour of the world.

There are always those at hand who need help,
and that is our chance to administer aid. The woman
who received help from Jesus at the well fled to the
city to tell the people of Him. The result was that
many came to Him, and He ministered to them all,
proving that salvation is for all alike. "God is no re-
specter of persons." Salvation comes to everyone who
assimilates and appropriates these truths and lets
them find expression in and through him. Jesus healed
and freed those to whom He ministered, and they be-
lieved, not because of what the woman said but be-

52 MYSTERIES OF JOHN

cause they themselves witnessed what Jesus Himself
did,

43 And after the two days he went forth from
thence into Galilee. 44 For Jesus himself testified,
that a prophet hath no honor in his own country.
45 So when he came into Galilee, the Galilasans re-
ceived him, having seen all the things that he did in
Jerusalem at the feast: for they also went unto the
feast.

Jesus came into Galilee and the Galileans re-
ceived Him. Spiritually interpreted, this means that
the indwelling Christ reaches spiritual consumma-
tion, spiritual unity with the original Spirit, in the
measure that it manifests life and functions in Spirit
consciousness. Life activity (Galilee) is omnipresent,
and man needs to apprehend the laws of Spirit, the
laws governing all manifest things and his relation
to all things.

The natural man looks up to what he considers
mysterious and wonderful. He is aot impressed by
anything he thinks he knows and understands. Mira-
cles to him are expected to come forth from some
miraculous background. Therefore Jesus, the carpen-
ter's son, was of too common origin for His native
companions to have any great faith in His claims
of spiritual inspiration. "No man is a hero to his
tailor." Therefore the Master "did not many mighty
works there [in Nazareth} because of their un-
belief."

46 He came therefore again unto Cana of Gali-
lee, where he made the water wine. And there was

CHAPTER FOUR 53

a certain nobleman, whose son was sick at Caper-
naum. 47 When he heard that Jesus was come out
of Judasa into Galilee, he went unto him, and be-
sought him that he would come down, and heal his
son; for he was at the point of death. 48 Jesus there-
fore said unto him, Except ye see signs and wonders,
ye will in no wise believe, 49 The nobleman saith
unto him, Sir, come down ere my child die. 5 So Jesus
saith unto him, Go thy way; thy son liveth. The man
believed the word that Jesus spake unto him, and he
went his way. 51 And as he was now going down, his
servants met him, saying, that his son lived. 52 So
he inquired of them the hour when he began to
amend. They said therefore unto him, Yesterday at
the seventh hour the fever left him. 53 So the father
knew that // was at that hour in which Jesus said
unto him, Thy son liveth: and himself believed,
and his whole house. 54 This is again the second
sign that Jesus did, having come out of Judaea into
Galilee.

It is believed by many professing Christians that
the healing of the nobleman's son was a miracle per-
formed only to furnish proof that Jesus came from
God. A Bible commentator who is counted very wise
in Bible interpretation has said: "Miracles have been
wrought only to authenticate the bearers of super-
natural revelation, so when a revelation is really be-
ing given, the dull minds of men should be com-
pelled to discern, and attend to it by works so evi-
dently due to divine power as to demonstrate that the
speaker must bring a message directly from God."
Yet Jesus Himself taught that those who believed on
Him should do the works that He did and greater
works.

54 MYSTERIES OF JOHN

The fact is that the healing of the nobleman's
son is being duplicated every day of the year by
modern followers of Jesus' methods, followers who
have numberless absent patients, whom they never
see yet whom they heal as effectually as Jesus healed
the nobleman's son. Unity has similar cases every
day, and the testimonials that we receive bear wit-
ness to the efficacy of our healing ministry. The
light of Truth is shining more brightly today than
ever before. The same faith that healed the noble-
man's son will heal all persons who open their minds
to it and let go of prejudice and unbelief. This fact
is being demonstrated to all who are willing to be-
lieve.

Faith on the part of the patient or of someone
connected with him is found to be an important fac-
tor in absent healing. This nobleman had faith that
Jesus could heal his son, and when Jesus uttered the
positive truth "Go thy way; thy son liveth," he
"believed the word."

Spiritual healing is so marvelous and so far be-
yond the range of human explanation that it may
appear to be supernatural. We cannot explain it
clearly, but this we know: When we attain oneness
with the invisible force that moves the mind, a new
and higher energy sweeps through us; the thought
is ablaze, and even our spoken words seem alive.
When the word or spiritualized thought is sent to a
receptive mind, it is conducted like the oscillations of
the wireless telegraph; there is a universal thought
ether that carries the massage.

When the word goes forth from a spiritual cen-

CHAPTER FOUR 55

ter (represented by Jesus and His disciples) it be-
comes a continuous life-giver to all who believe in
the spiritual as the source of life. Through faith
they "tune in" and catch the message from the liv-
ing word. "The words that I have spoken unto you
are spirit, and are life." "Heaven and earth shall
pass away: but my words shall not pass away."

John: Chapter 5

After these things there was a feast of the Jews;
and Jesus went up to Jerusalem.

ERUSALEM is the spiritual center in consciousness.
I A feast in Jerusalem is a receptive state of mind
I toward all spiritual good, and the appropriation
-/ of that good for future use. Jerusalem means
"city of peace. When we get deep down into the si-
lent recesses of our soul we realize a stillness and
sweetness beyond expression. There is a great peace
there, the "peace of God, which passeth all under-
standing/' and a welling up of an indescribable
substance that fills the whole consciousness at the
point where the inflow of original substance takes
place.

2 Now there is in Jerusalem by the sheep gate a
pool, which is called in Hebrew Bethesda, having
five porches. 3 In these lay a multitude of them that
were sick, blind, halt, withered, (waiting for the
moving of the water. 4 for an angel of the Lord went
down at certain seasons into the pool, and troubled
the water whosoever then first after the troubling of
the water stepped in was made whole, with whatso-
ever disease he was hoi den margin.) 5 And a cer-
tain man was there, who had been thirty and eight
years in his infirmity. 6 When Jesus saw him lying,
and knew that he had been now a long time m that
case, he saith unto him, Wouldest thou be made
whole ? 7 The sick man answered him, Sir, I have no
man, when the water is troubled, to put me into the
pool: but while I am coming, another steppeth down
before me. 8 Jesus saith unto him, Arise, take up thy
bed, and walk. 9 And straightway the man was made
whole, and took up his bed and walked.

56

CHAPTER FIVE 57

Sheep are the most harmless and innocent of all
animals, and they represent the natural life that
flows into man's consciousness from Spirit. It is pure,
innocent, guileless; and when we open our mind
to this realization of Spirit life we open the gate by
the sheep market.

Here is a pool called Bethesda (meaning "house
of mercy" or "place of receiving and caring for
the sick"). There are also five porches or covered
colonnades. This "pool" represents the realization
in consciousness that our life is being constantly
purified, healed, and made new by the activity of
mind. Physically this is expressed in the purification
and upbuilding of the blood by coming in contact
with the oxygen of the air in the lungs. The ebb
and flow of the waters of the pool is constant, and
when our mind is active all the depleted blood cor-
puscles are purified and renewed.

This great multitude of "sick folk" (depleted
life corpuscles) lies near this pool, under the "five
porches" (five senses). The "five-sense" conscious-
ness does not realize the power of the I AM to quicken
these inner functions of man's organism; it lets
weak, depleted life cells accumulate and burden its
system, when a thought of the activity of life would,
through the divine law, set them free from their help-
lessness.

It is not necessary that all the purification and
renewing of the depleted corpuscles take place
through the lungs when man understands the power
of the I AM to declare the word of activity, Jesus, the
I AM of Spirit, did not tell the man to go down into

58 MYSTERIES OF JOHN

the pool and be healed, but said, "Arise, take up thy
bed, and walk/' Thus we see that the work of the
Spirit is not confined to physical activities, although
it does not ignore them. If your lung capacity is not
equal to the purification of your blood, increase it
by declaring the law of active life. Anemic blood
may be made vigorous and virile by daily centering
the attention in the lungs and affirming them to be
spiritual, and under the perpetual inflow of new
life and the outflow of old life the lungs will do your
will.

Do not be limited by so-called established laws
of nature, or by man's mortal thought that if you
have reached the age of "thirty-eight" the life current
is beginning to wane, that your "sabbath" or day of
rest is setting in. It is "lawful" in Spirit to declare the
perpetual activity of life anywhere, at any time, and
under all circumstances. Divine life takes no cogni-
zance of the laws that the intellect has set up for
governing it. Life is ever active. It is constantly
present in all its fullness and power, and it has no
day of rest or "sabbath."

Now it was the sabbath on that day. 10 So the
Jews said unto him that was cured, It is the sabbath,
and it is not lawful for thee to take up thy bed. 1 1 But
he answered them, He that made me whole, the same
said unto me, Take up thy bed, and walk. 12 They
asked him, Who is the man that said unto thee, Take
up thy bed, and walk? 13 But he that was healed
knew not who it was; for Jesus had conveyed him-
self away, a multitude being in the place, 14 After-
ward Jesus findeth him in the temple, and said unto
him, Behold, thou art made whole: sin no more, lest a

CHAPTER FIVE 59

worse thing befall thee. 15 The man went away,
and told the Jews that it was Jesus who had made
him whole. 16 And for this cause the Jews perse-
cuted Jesus, because he did these things on the sab-
bath. 17 But Jesus answered them, My Father work-
eth even until now, and I work. 18 For this cause
therefore the Jews sought the more to kill him, be-
cause he not only brake the sabbath, but also called
God his own Father, making himself equal with God.

These particular Jews had no understanding of
the real "sabbath/* which is a state of consciousness
attained through meditation and the realization that
the law is fulfilled in both thought and act.

The "sabbath of the Lord" has nothing to do with
any day of the week. God did not name days and
weeks, nor has He darkened His clear concepts of
Truth by the time element. Time is an invention of
the human.

Therefore it is during the period of rest known
as the "sabbath" that the demonstrations come forth;
the state of consciousness in which the man that was
sick let go of all false appearances and took up
his bed and walked.

Many times much outer discord is avoided by the
Christ's seemingly withdrawing from the outer until
the quibbling intellect has somewhat spent its fury.
("Jesus had conveyed himself away.") Then the
Christ reappears and reveals to the demonstrating
thought added light: "Sin no more, lest a worse
thing befall thee."

God-Mind is the living power back of all nature,
causing the flowers to bud and to bloom and the
grass to spring up. Jesus explained the outer work-

60 MYSTERIES OF JOHN

ing of this law in a very few words when He said,
"My Father worketh even until now, and I work/'

This divine creative power works continually
one day just the same as any other day. Metaphysi-
cally we realize that this great creative force is God-
Mind in action, and that it can not only create but
also recreate. Therefore when Jesus spoke the word
for him the sick man through this redeeming agency
was instantly made whole. As all sickness is the
result of sin, he who was healed was admonished to
refrain from again breaking the law lest a worse
sickness befall him.

Jesus was introducing into the consciousness of
man the new truth that God is indeed the loving
Father of all. But the intellectualists (represented by
the Pharisees) could not receive it.

"He not only brake the sabbath {from the view-
point of the Pharisees}, but also called God his own
Father, making himself equal with God/ 7

Here again the Jews thought it blasphemy even
to consider spiritualizing their nature until they
knew in deed and in truth that God was their Father
and that all that the Father had was theirs.

19 Jesus therefore answered and said unto them,
Verily, verily, I say unto you, The Son can do noth-
ing of himself, but what he seeth the Father doing:
for what things soever he doeth, these the Son also
doeth in like manner. 20 For the Father loveth the
Son, and showeth him all things that himself doeth:
and greater works than these will he show him, that
ye may marvel, 21 For as the Father raiseth the dead
and giveth them life, even so the Son also giveth life
to whom he will. 22 For neither doth the Father

CHAPTER FIVE 61

judge any man, but he hath given all judgment unto
the Son; 23 that all may honor the Son, even as they
honor the Father. He that honoreth not the Son hon-
oreth not the Father that sent him. 24 Verily, verily,
I say unto you, He that heareth my word, and be-
lieveth him that sent me, hath eternal life, and com-
eth not into judgment, but hath passed out of death
into life. 25 Verily, verily, I say unto you, The hour
cometh, and now is, when the dead shall hear the
voice of the Son of God; and they that hear shall live.

26 For as the Father hath life in himself, even so
gave he to the Son also to have life in himself:

27 and he gave him authority to execute judgment,
because he is a son of man. 28 Marvel not at this:
for the hour cometh, in which all that are in the
tombs shall hear his voice, 29 and shall come forth;
they that have done good, unto the resurrection of
life; and they that have done evil, unto the resurrec-
tion of judgment.

The Father is the great source of all light and
all understanding, and the Son is the idea that ex-
presses the light and the wisdom of God.

The Son is the idea of God-Mind of man in his
perfection. Under divine law man makes manifest
what God has in His mind.

The divine idea, the Christ, has been given eter-
nal life and has the power to impart it to the Adam
man. In addition to this he has been given judg-
ment: he determines how the life shall be made
manifest. The Father of life is a great river in the
Garden of Eden, which represents man's innate ca-
pacity ready to obtain expression in all wisdom and
understanding.

We honor the Christ when we recognize it as

62 MYSTERIES OF JOHN

having the authority of God. In its life-giving ca-
pacity it is equal to God and has the power of God.
When that is enthroned in us which possesses spirit-
ual identity we have the realization that we are speak-
ing the word right from the Father. Jesus in this
state of unfoldment proclaimed: "The words that I
say unto you I speak not from myself: but the Fa-
ther abiding in me doeth his works/'

In this way God is most fully manifest in His
"divine idea" or Son, the Christ in man.

What men need above all else in this day is more
wisdom, more discretion, in the use of the life they
have. More life accompanied by the same old de-
structive ignorance in using it would but add to their
misery. Thus God does not dictate what shall be
man's choice with respect to this or any other act.
If man discovers the law through which life is made
manifest in his consciousness, he may use it blindly
and ignorantly if he so elects. But he must also abide
by the results; and this is where man sets up his wail
of sorrow: he does not like to reap his sowing.

Death came into our world through the ignorant
use of life, and death can be put out only by a wise
use of life. Death is the result of a wrong concep-
tion of life and its use. In the beginning of man's ex-
periments with the powers of Being, he had no con-
ception of death. His consciousness was intact and
his unfoldment in wisdom was gradual and orderly.
But his desire to experiment predominated. Sensa-
tion was sweet and enticing; it absorbed so much of
his attention that he forgot wisdom he "hid"
from his Lord; and the result was separation from his

CHAPTER FIVE 63

Eden, the divine harmony of the law of spiritual un-
foldment.

In raising the dead there are then two factors to
deal with. The idea of the reality of death and the
fear of death have both played destructive roles in
the race consciousness, and they must be taken up
and dissolved. The total unreality of death must be
portrayed to the deluded consciousness. The omni-
presence and the omnipotence of life are beyond dis-
pute, and there can be no question that death is a
condition set up in human consciousness. God is not
dead; He does not recognize or countenance death.
Neither does man when freed from its delusion.
Jesus said: "Follow me ... Leave the dead to bury
their own dead/'

The first step in demonstrating over death is to
get the belief entirely out of the mind that it is God-
ordained or is of force or effect anywhere in the realm
of pure Being.

The next step is to live so harmoniously that the
whole consciousness will be not only resurrected from
its belief in death but so vivified and energized with
the idea of undying life that it cannot be dissolved
or separated from its vehicle, the body.

If our thoughts are good they work for good in
our life, and if they are bad they are objects of re-
demption.

30 I can of myself do nothing: as I hear, I judge:
and my judgment is righteous; because I seek not
mine own will, but the will of him that sent me.
31 If I bear witness of myself, my witness is not
true. 32 It is another that beareth witness of me; and

64 MYSTERIES OF JOHN

I know that the witness which he witnesseth of me
is true. 33 Ye have sent unto John, and he hath borne
witness unto the truth. 34 But the witness which I
receive is not from man: howbeit I say these things,
that ye may be saved. 35 He was the lamp that
burneth and shineth; and ye were willing to rejoice
for a season in his light. 36 But the witness which
I have is greater than that of John; for the works
which the Father hath given me to accomplish, the
very works that I do, bear witness of me, that the
Father hath sent me. 37 And the Father that sent
me, he hath borne witness of me. Ye have neither
heard his voice at any time, nor seen his form. 38
And ye have not his word abiding in you: for whom
he sent, him ye believe not. 39 Ye search the scrip-
tures, because ye think that in them ye have eternal
life; and these are they which bear witness of me;
40 and ye will not come to me, that ye may have
life. 41 I receive not glory from men. 42 But I
know you, that ye have not the love of God in your-
selves. 43 I am come in my Father's name, and ye
receive me not: if another shall come in his own
name, him ye will receive. 44 How can ye believe,
who receive glory one of another, and the glory that
cometh from the only God ye seek not? 45 Think
not that I will accuse you to the Father: there is one
that accuseth you, even Moses, on whom ye have set
your hope. 46 For if ye believed Moses, ye would
believe me; for he wrote of me. 47 But if ye believe
not his writings, how shall ye believe my words?

The Christ is the perfect God idea, which is ever
in touch with its source. The Christ therefore realizes
always that it can of itself do nothing, and places all
judgment in the law. The laws of God are unchange-
able. Man neither makes nor creates anything of per-
manence; he discerns what God has created and

CHAPTER FIVE 65

conforms to it in thought and act.

Judgment, when expressed on the mortal plane of
consciousness, often is the expression of a critical
and backbiting disposition. Man's safety lies in recog-
nizing his need and balancing his judgment faculty
with love. Then there will spring forth a new con-
quering power, which will express itself in right-
eousness and justice without condemnation.

The substitution of the Scriptures for the living
Word of God is undoubtedly one of the reasons why
the promise of Jesus to His followers of the ability
to do mighty works has not been fulfilled. The Jews
of Jesus' time had done this very thing: they had
substituted the Book of Moses for the living Word
and had so materialized their minds and their reli-
gion that they did not know the Messiah when He
came. Jesus accused them of this, saying: "Ye search
the scriptures, because ye think that in them ye have
eternal life; and these are they which bear witness
of me; and ye will not come to me, that ye may have
life."

The Scriptures alone are not sufficient to impart
spiritual understanding. The Pharisees were invet-
erate students of the Hebrew Scriptures, but Jesus
accused them repeatedly of lack of understanding.
(The Bible is a sealed book to one whose own spiritual
understanding has not been quickened by the living
Word.Y'The word is very nigh unto thee, in thy
mouth, and in thy heart, that thou mayest do it"
Jesus so identified Himself %ith the living Word
that His words became, like it, creative. He sub-
merged His personality in God-Mind until He be-

66 MYSTERIES OF JOHN

came the expression of that mind, the idea clothed in
flesh. "And the Word became flesh, and dwelt among
us." Then instead o memorizing whole chapters o
the Bible let us quicken our mind and our body with
the creative word and thereby escape death. "Verily,
verily, I say unto you, If a man keep my word, he
shall never see death/'

The Pharisaical mind thinks that salvation lies in
the Scripture itself, when in fact the Scripture sim-
ply bears witness of the Saviour. The need is not to
concentrate on the letter of the law but to live the
Truth and let the divine principles find expression
through the soul. Thus man learns to travel the path
that leads to light and peace and satisfaction.

There is no necessity of accusing our brother. The
law itself works everything out in perfect justice. In
fact Moses symbolizes this progressive or * 'drawing-
out" process, which in the individual works from
within upward, and in the universe appears as the
upward trend of all things.

The idea that the Bible is the living Word of
God has diverted the attention of Christians from
the one creative Word ever since the original trans-
lators dropped the little word "ye" from the sen-
tence (in John 5:39) in which Jesus criticized the
Jews for their much study of the Scriptures and there-
by made their study a command. Modern translators
have corrected this attempt to make Jesus an in-
dorser of the printed word, and it is now made clear
that overstudy of the letter may prevent one from
making unity with the Word of God manifest, Jesus
the Christ.

John: Chapter 6

After these things Jesus went away to the other
side of the sea. of Galilee, which is the sea of Tiberias.
2 And a great multitude followed him, because they
beheld the signs which he did on them that were
sick. 3 And Jesus went up into the mountain, and
there he sat with his disciples. 4 Now the passover,
the feast of the Jews, was at hand. 5 Jesus there-
fore lifting up his eyes, and seeing that a great mul-
titude cometh unto him, saith unto Philip, Whence
are we to buy bread, that these may eat? 6 And this
he said to prove him: for he himself knew what he
would do. 7 Philip answered him, Two hundred
shillings' worth of bread is not sufficient for them,
that every one may take a little. 8 One of his disciples,
Andrew, Simon Peter* s brother, saith unto him,

9 There is a lad here, who hath five barley loaves,
and two fishes: but what are these among so many?

10 Jesus said, Make the people sit down. Now there
was much grass in the place. So the men sat down,
in number about five thousand. 11 Jesus therefore
took the loaves; and having given thanks, he dis-
tributed to them that were set down; likewise also
of the fishes as much as they would. 12 And when
they were filled, he saith unto his disciples, Gather
up the broken pieces which remain over, that noth-
ing be lost. 13 So they gathered them up, and filled
twelve baskets with broken pieces from the five
barley loaves, which remained over unto them that
had eaten. 14 When therefore the people saw the
sign which he did, they said, This is of a truth the
prophet that cometh into the world.

"E INCREASE our vitality by blessing and giv-
ing thanks in spirit. To bring about this
increase efficiently we must understand the
anatomy of the soul and mind centers in the body.
It has been found by experience that a person in-

w

67

68 MYSTERIES OF JOHN

creases his blessings by being grateful for what he
has. Gratitude even on the mental plane is a great
magnet, and when gratitude is expressed from the
spiritual standpoint it is powerfully augmented.
The custom of saying grace at the table has its
origin in man's attempt to use this power of in-
crease.

A woman who had been left with a large family
and no visible means of support related in an ex-
perience meeting how wonderfully this law had
worked in providing food for her children. In her
extremity she had asked the advice of one who un-
derstood the law, and she had been told to thank
God silently for abundant supply upon her table,
regardless of appearances. She and her children be-
gan doing this, and in a short time the increase of
food was so great at times that it astonished them.
Her grocer's bill was met promptly, and in most mar-
velous ways the family were supplied with food.
Never after that time did they lack.

In all its work the I AM (Jesus Christ) uses the
faculties of the mind. The I AM is Spirit, and it can-
not move directly upon substance or formed states
of consciousness. It uses the spiritual faculties as its
agents. The name Philip means "power," and
Jesus appealed to Philip to know how these hungry
"thoughts" or people were to be fed. Jesus did this
to "prove him." This means that power is still under
the limitations of sense. It looks upon the visible
supply and judges its capacity from that viewpoint.
Andrew (strength), brother of Peter (faith), has
a slight perception of true supply on the seven-sense

CHAPTER SIX 69

plane of consciousness (represented as the lad with
five loaves and two fishes). This is a good beginning
for the I AM. If you have a consciousness of the ca-
pacity that is involved in the natural man's sevenfold
nature, you have a good foundation upon which to
build the twelvefold or spiritual man.

Having quickened your idea of power and
strength in universal Spirit, you "sit down * or cen-
ter your forces within you and begin to bless and
give thanks, In divine order you make connection
with the universal mother or vital energy of Being
and fill your whole consciousness with vitality. The
surplus energy settles back into the various centers
as reserve force (the twelve baskets that remained
over) . Thus you learn to live by "the living bread
which came down out of heaven/' the very flesh or
substance of eternal life.

Jesus and His disciples were on a mountain when
this great increase of substance took place, which
indicates a high state of consciousness. An eminent
British scientist, Sir James Jeans, says that it may be
that the gods that determine our fates are our own
minds acting on our brain cells and through them
on the world about us. Here is stated a profound
truth that, accepted and tested, will demonstrate
supply to meet every need. Science says that we live
in an invisible ether pregnant with the essence of all
visible things, that this essence is wrapped up in the
atom, and that it awaits an as yet undiscovered law
to set it free. Jesus knew the law and through Him
we may know it. In World War II science used
this power in the destructive atom bomb. Jesus used

70 MYSTERIES OF JOHN

it constructively in feeding the five thousand.

15. Jesus therefore perceiving that they were
about to come and take him by force, to make him
king, withdrew again into the mountain himself
alone.

Spirit always has the power and the ability to
handle any situation. Jesus knew His time had not
yet come. He had not yet developed the spiritual
power necessary to meet the many demands made
upon Him. The way out was to withdraw from public
work for a season. Those who are evolving spiritually
know whether or not they are equal to certain de-
mands made upon them, and they withdraw to the
within for further spiritual realization and power.

16 And when evening came, his disciples went
down unto the sea; 17 and they entered into a boat,
and were going over the sea unto Capernaum. And
it was now dark, and Jesus had not yet come to
them. 18 And the sea was rising by reason of a great
wind that blew. 19 When therefore they had rowed
about five and twenty or thirty furlongs, they behold
Jesus walking on the sea, and drawing nigh unto the
boat: and they were afraid. 20 But he saith unto
them, It is I; be not afraid. 21 They were willing
therefore to receive him into the boat: and straight-
way the boat was at the land whither they were
going.

To walk on the sea as Jesus did, without sinking
down into the waves, required established faith in
the power of Spirit.

We cannot walk upon the waves of life in our

CHAPTER SIX 71

own personal strength. If we remember to call on the
strength of Christ we are sustained by unlimited
power, by the real self.

22 On the morrow the multitude that stood on
the other side of the sea saw that there was no other
boat there, save one, and that Jesus entered not
with his disciples into the boat, but that his disciples
went away alone 23 (howbeit there came boats from
Tiberias nigh unto the place where they ate the
bread after the Lord had given thanks) : 24 when
the multitude therefore saw that Jesus was not there,
neither his disciples, they themselves got into the
boats, and came to Capernaum, seeking Jesus. 25
And when they found him on the other side of the
sea, they said unto him, Rabbi, when earnest thou
hither? 26 Jesus answered them and said, Verily,
verily, I say unto you, Ye seek me, not because ye
saw signs, but because ye ate of the loaves, and
were filled. 27 Work not for the food which perish-
eth, but for the food which abideth unto eternal life,
which the Son of man shall give unto you: for him
the Father, even God, hath sealed. 28 They said there-
fore unto him, What must we do, that we may
work the works of God? 29 Jesus answered and said
unto them, This is the work of God, that ye believe
on him whom he hath sent. 30 They said therefore
unto him, What then doest thou for a sign, that we
may see, and believe thee? what workest thou? 31
Our fathers ate the manna in the wilderness; as it is
written, He gave them bread out of heaven to eat.
32 Jesus therefore said unto them, Verily, verily, I say
unto you, It was not Moses that gave you the bread
out of heaven; but my Father giveth you the true
bread out of heaven. 33 For the bread of God is that
which cometh down out of heaven, and giveth life
unto the world. 34 They said therefore unto him,
Lord, evermore give us this bread. 35 Jesus said

72 MYSTERIES OF JOHN

unto them, I am the bread of life: he that cometh to
me shall not hunger, and he that believeth on me
shall never thirst. 36 But I said unto you, that ye
have seen me, and yet believe not 37 All that which
the Father giveth me shall come unto me; and him
that cometh to me I will in no wise cast out. 38 For
I am come down from heaven, not to do mine own
will, but the will of him that sent me. 39 And this
is the will of him that sent me, that of all that which
he hath given me I should lose nothing, but should
raise it up at the last day. 40 For this is the will of
my Father, that every one that beholdeth the Son,
and believeth on him, should have eternal life; and
I will raise him up at the last day.

41 The Jews therefore murmured concerning him,
because he said, I am the bread which came down
out of heaven. 42 And they said, Is not this Jesus,
the son of Joseph, whose father and mother we
know? how doth he now say, I am come down out of
heaven? 43 Jesus answered and said unto them, Mur-
mur not among yourselves. 44 No man can come to
me, except the Father that sent me draw him: and I
will raise him up in the last day. 45 It is written in the
prophets, And they shall all be taught of God.
Every one that hath heard from the Father, and hath
learned, cometh unto me. 46 Not that any man hath
seen the Father, save he that is from God, he
hath seen the Father. 47 Verily, verily, I say unto you,
He that believeth hath eternal life. 48 I am the bread
of life. 49 Your fathers ate the manna in the wilder-
ness, and they died. 50 This is the bread which com-
eth down out of heaven, that a man may eat there-
of, and not die. 51 I am the living bread which
came down out of heaven: if any man eat of this
bread, he. shall live for ever: yea and the bread
which I will give is my flesh, for the life of the
world.

52 The Jews therefore strove one with another,

CHAPTER SIX 73

saying, How can this man give us his flesh to eat?
53 Jesus therefore said unto them, Verily, verily, I
say unto you, Except ye eat the flesh of the Son of
man and drink his blood, ye have not life in your-
selves. 54 He that eateth my flesh and drinketh my
blood hath eternal life; and I will raise him up
at the last day. 55 For my flesh is meat indeed, and
my blood is drink indeed. 56 He that eateth my
flesh and drinketh my blood abideth in me, and I
in him. 57 As the living Father sent me, and I live
because of the Father; so he that eateth me, he
also shall live because of me. 58 This is the bread
which came down out of heaven: not as the fathers
ate, and died ; he that eateth this bread shall live for
ever. 59 These things said he in the synagogue, as he
taught in Capernaum.

Here the multitude (meaning a multitude of
thoughts) was really seeking comfort and consolation
("they themselves got into the boats and came to
Capernaum, seeking Jesus"). They therefore had
entered into that inner conviction of the abiding
compassion and restoring power of God.

In the universal Mind principle, which Jesus
called "the Father," there is a substance that also
includes the mother or seed of all visible substance.
It is the only real substance because it is unchange-
able, while the visible substance is in constant tran-
sition.

The origin or source of all substance is the idea
of substance. It is purely spiritual and can be ap-
prehended only by the mind. It is never visible to
the eye, nor can it be sensed by man through any
of the bodily faculties. Bible authorities say that the
Almighty in Genesis should have been translated

74 MYSTERIES OF JOHN

El Shaddai, "the breasted one." Thus God is found
to include both the male and the female principle.

When the mind has centered its attention upon
this idea of substance long enough and strongly
enough, it generates the consciousness of substance,
and through the powers of the various faculties of
the mind in right relation it can form visible sub-
stance. Jesus in this way brought into visibility the
loaves and fishes to feed the five thousand.

But this faculty of dealing with ideas is open to
all men and women. It is not given to privileged per-
sons and withheld from all others.

Jesus knew this, and He also knew that every
man must center his attention upon this spiritual
substance and bring forth its fruits, just as He did.
But those whose attention has long been centered
in things visible are slow to appreciate this fact.

The multitude had been fed by Jesus in an easy
way, and they followed Him over the sea in boats
apparently in order to get more food; at least that is
the motive Jesus attributed to them.

Then He tells them plainly that they must not
labor for the food that perishes but for the food
that "abideth unto eternal life."

When they asked how they should do these
"works of God" or so-called miracles, He said, "Be-
lieve on him whom he hath sent." One translation
says, "Believe in him." Man is to believe in the
spiritual presence of the living God even as one
"sent"; that is, entered into the consciousness.

All shall attain who believe or have faith in the
spiritual source of life. Whoever comes to this Christ

CHAPTER SIX 75

realm in the heavens all about us will be moved by its
will, which is the will of the Father. There will be
no loss, no failure in this realm, and whoever enters
into this mind of Spirit will have poured out to him
its life essence and be wholly raised up from material
conditions when arriving at the "last day" (the
last degree of understanding) .

Moses caused manna to fall from heaven to feed
the Children of Israel The body of Christ is a spirit-
ual substance that we incorporate into consciousness
through faith" out of the heavens of mind. That the
food we eat has a spiritual source is proved by those
who fast in spiritual faith much longer and easier
than those who are forced to starve.

60 Many therefore of his disciples, when they
heard this, said, This is a hard saying; who can hear
it? 61 But Jesus knowing in himself that his disciples
murmured at this, said unto them, Doth this cause
you to stumble? 62 What then if ye should behold
the Son of man ascending where he was before?
63 It is the spirit that giveth life; the flesh profiteth
nothing: the words that I have spoken unto you are
spirit, and are life. 64 But there are some of yon
that believe not. For Jesus knew from the beginning,
who they were that believed not, and who it was that
should betray him. 65 And he said, For this cause
have I said unto you, that no man can come unto me,
except it be given unto him of the Father,

66 Upon this many of his disciples went back,
and walked no more with him. 67 Jesus said therefore
unto the twelve, Would ye also go away? 68 Simon
Peter answered him, Lord, to whom shall we go?
thou hast the words of eternal life. 69 And we
have believed and know that thou art the Holy
One of God. 70 Jesus answered them, Did not I

76 MYSTERIES OF JOHN

choose you the twelve, and one of you is a devil?
71 Now he spake of Judas the son of Simon Iscariot,
for he it was that should betray him, being one of the
twelve.

Jesus said, "It is the spirit that giveth life; the
flesh profiteth nothing: the words that I have spoken
unto you are spirit, and are life." Being, the original
fount, is an impersonal principle; but in its work of
creation it puts forth an idea that contains all ideas:
the Logos, Word, Christ, the Son of God, or spiritual
man. This spiritual man or Christ or Word of God
is the true inner self of every individual. Man there-
fore contains within himself the capacities of Being,
and through his words uses the creative principle in
forming his environment, good or bad. So we make
our own heaven or hell.

The ideas that make words constructive are those
of life, love, wisdom, substance, power, strength, and
all other ideas that express divine attributes. Words
carrying the life idea produce a vitalizing and life-
giving effect. Words that express divine love are har-
monizing and unifying in their effect.

Words are made active in the body through their
receptivity by the mind and are carried into the
body through the subconsciousness by one's thought.
Constructive words that renew the body are made a
part of the body consciousness by prayer and medita-
tion. These are the words that are Spirit and give
life.

Many people start out to walk in the light of
Spirit, to unfold Truth, but they become entangled
in their own misgivings and disbelief and therefore

CHAPTER SIX 77

return to their old limited way of life.

After these events Jesus went to Galilee (the
"whirl of life"), for He did not walk in Judea
(praise) because the Jews sought to kill him. The
Jews (the Pharisaical Jews in this instance) believed
in the letter of the law rather than the spirit.

John: Chapter 7

And after these things Jesus walked in Galilee:
for he would not walk in Judasa, because the Jews
sought to kill him. 2 Now the feast of the Jews, the
feast of tabernacles, was at hand. His brethren there-
fore said unto him, Depart hence, and go into Judaea,
that thy disciples also may behold thy works which
thou doest. 4 For no man doeth anything in secret,
and himself seeketh to be known openly. If thou
doest these things, manifest thyself to the world. 5
For even his brethren did not believe on him. 6 Jesus
therefore saith unto them, My time is not yet come;
but your time is always ready. 7 The world cannot
hate you; but me it hateth, because I testify of it,
that its works are evil. 8 Go ye up unto the feast: I
go not up unto this feast; because my time is not yet
fulfilled. 9 And having said these things unto them,
he abode still in Galilee.

10 But when his brethren were gone up unto the
feast, then went he also up, not publicly, but as it
were in secret 11 The Jews therefore sought him at
the feast, and said, Where is he? 12 And there was
much murmuring among the multitudes concerning
him: some said, He is a good man; others said, Not
so, but he leadeth the multitude astray. 13 Yet no
man spake openly of him for fear of the Jews.

JESUS WAS DEVELOPING His spiritual nature, which
is under spiritual law. The Pharisaical Jews fol-
lowed the letter of the law, which resists and seeks
the destruction of the Christ. The Christ us-
ually moves in secret. It does its spiritual work
quietly instead of showing off . Some of the multitude
thought Jesus was a good man; others thought He
led the people astray. This represents the quibbling
of the lesser mind.

7

CHAPTER SEVEN 79

14 But when it was now the midst of the feast
Jesus went up into the temple, and taught. 15 The
Jews therefore marvelled, saying, How knowest this
man letters, having never learned? 16 Jesus there-
fore answered them, and "said, My teaching is not
mine, but his that sent me. 17 If any man willeth to
do his will, he shall know of the teaching, whether
it is of God, or whether I speak from myself. 18 He
that speaketh from himself seeketh his own glory:
but he that seeketh the glory of him that sent him,
the same is true, and no unrighteousness is in him.
19 Did not Moses give you the law, and yet none of
you doeth the law? Why seek ye to kill me? 20 The
multitude answered, Thou hast a demon: who seek-
eth to kill thee? 21 Jesus answered and said unto
them, I did one work, and ye all marvel because
thereof. 22 Moses hath given you circumcision (not
that it is of Moses, but of the fathers) ; and on the
sabbath ye circumcise a man. 23 If a man receiveth
circumcision on the sabbath, that the law of Moses
may not be broken; are ye wroth with me, because I
made a man every whit whole on the sabbath? 24
Judge not according to appearance, but judge right-
eous judgment.

25 Some therefore of them of Jerusalem said,
Is not this he whom they seek to kill? 26 And
lo, he speaketh openly, and they say nothing unto
him. Can it be that the rulers indeed know that
this is the Christ? 27 Howbeit we know this man
whence he is: but when the Christ cometh, no one
knoweth whence he is. 28 Jesus therefore cried in
the temple, teaching and saying, Ye both know me,
and know whence I am; and I am not come of my-
self, but he that sent me is true, whom ye know
not 29 I know him; because I am from him, and he
sent me. 30 They sought therefore to take him: and
no man laid his hand on him, because his hour was
not yet come. 31 But of the multitude many believed

80 MYSTERIES OF JOHN

on him; and they said, When the Christ shall come,
will he do more signs than those which this man hath
done? 32 The Pharisees heard the multitude murmur-
ing these things concerning him; and the chief priests
and the Pharisees sent officers to take him. 33 Jesus
therefore said, Yet a little while am I with you, and
I go unto him that sent me. 34 Ye shall seek me, and
shall not find me: and where I am, ye cannot come.
35 The Jews therefore said among themselves,
Whither will this man go that we shall not find him?
will he go unto the Dispersion among the Greeks, and
teach the Greeks? 36 What is this word that he said,
Ye shall seek me, and shall not find me; and where
I am, ye cannot come ?

Jesus' disciples wanted Him to go up to Jerusalem
for one reason: to prove that He was the Christ,
but He realized that He had not yet attained the
necessary power. After they had departed He got
more spiritual consciousness and was moved to go
under the protection of Spirit, and in this state
of mind the Jews could not lay their hands on Him
or injure Him in any way. Jesus, like all persons
who are growing spiritually, felt the power within
Him to be much stronger than He could manifest
without. He wanted to prove to His friends that
He was the Christ but doubted His ability.

i He was not speaking from Himself for His
own glory, but He was seeking the glory of Him
that sent Him.

The all-knowing Christ mind can easily handle
the Pharisaical mind that is following the letter of
the law. The intellectual mind cannot understand
the claim of the spiritual that it can go where it

CHAPTER SEVEN 81

cannot be found by those present. The mind that
functions in matter cannot comprehend a state in
which matter can pass through matter.

37 Now on the last day, the great day of the
feast, Jesus stood and cried, saying, If any man
thirst, let him come unto me and drink. 38 He that
believeth on me, as the scripture hath said, from
within him shall flow rivers of living water. 39 But
this spake he of the Spirit, which they that believed
on him were to receive: for the Spirit was not yet
given; because Jesus was not yet glorified.

Jesus realized that man's real thirst is for Spirit
and that this thirst can only be quenched through
an outpouring of the Holy Spirit within the soul,
which thrills one with new life and energy and
vitality.

If we have understanding faith, we know that
there is no cessation of life and that we have only
to open our consciousness more and more to the
Spirit of life in order to realize that from within
flow rivers of living water.

The Holy Spirit was in evidence before the
time of Jesus, tut He gave a new impetus to this
indwelling helper and promised that the holy Com-
forter would be with us throughout all time.

40 Some of the multitude therefore, when they
heard these words, said, This is of a truth the proph-
et 41 Others said, This is the Christ. But some said,
What, doth the Christ come out of Galilee? 42 Hath
not the scripture said that the Christ cometh of
the seed of David, and from Bethlehem, the village
where David was? 43 So there arose a division in

82 MYSTERIES OF JOHN

the multitude because of him. 44 And some of them
would have taken him; but no man laid hands on
him.

When one is in a mixed state of consciousness
there is always dissension and questioning. How-
ever when one is born anew into the Christ con-
sciousness all things are made clear.

"For all shall know me,
From the least to the greatest of them."

45 The officers therefore came to the chief priests
and Pharisees; and they said unto them. Why did
ye not bring him? 46 The officers answered, Never
man so spake. 47 The Pharisees therefore answered
them, Are ye also led astray? 48 Hath any of the
rulers believed on him, or of the Pharisees? 49 But
this multitude that knoweth not the law are accursed.
50 Nicodemus saith unto them (he that came to
him before, being one of them), 51 Doth our law
judge a man, except it first hear from himself and
know what he doeth. 52 They answered and said
unto him, Art thou also of Galilee? Search, and see
that out of Galilee ariseth no prophet.

The "chief priests" o the Pharisaical conscious-
ness are the highest thoughts in authority in the
Pharisaical hierarchy. The "officers" are thoughts
that execute the law. However when it reaches a
certain state of unfoldment even the Pharisaical
mind, which believes in the strict letter of the law,
is open to conviction if it can entertain a higher
truth safely. This is proved by Nicodemus' spiritual
conversion. The Pharisaical side o man's mind in
its faithful adherence to religious forms eventually
becomes aware of the presence of divine power.

CHAPTER SEVEN 83

This truth was in evidence when the officers replied,
"Never man so spake/' revealing that the higher
light of the Christ had found entrance into their con-

sciousness.

John; Chapter 8

53 [And they went eyery man unto his own
house: 1 but Jesus went unto the mount of Olives. 2
And early in the morning he came again into the
temple, and all the people came unto him; and he
sat down, and taught them. 3 And the scribes and
the Pharisees bring a woman taken in adultery; and
having set her in the midst, 4 they say unto him,
Teacher, this woman hath been taken in adultery,
in the very act. 5 Now in the law Moses commanded
us to stone such: what then sayest thou of her?
6 And this they said, trying him, that they might
have whereo-f to accuse him. But Jesus stooped down,
and with his finger wrote on the ground. 7 But when
they continued asking him, he lifted up himself,
and said unto them, He that is without sin among
you, let him first cast a stone at her. 8 And he again
stooped down, and with his finger wrote on the
ground. 9 And they, when they heard it, went out
one by one, beginning from the eldest, even unto
the last: and Jesus was left alone, and the woman,
where she was, in the midst. 10 And Jesus lifted up
himself, and said unto her, Woman, where are they?
did no man condemn thee? 11 And she said, No
man, Lord. And Jesus said, Neither do I condemn
thee: go thy way; from henceforth sin no more.}

"TT ESUS* GOING UP into the Mount of Olives means
I the Christ's ascending to the state of conscious-
I ness where absolute Truth is manifest and from
S this high vantage point teaching a lesson in broth-
erly love to the intellectual faculties. Sometimes the
intellectual faculties imagine they are in supreme
authority, as in this case, where the woman caught
in adultery is presented as an example. "Now,
spiritual man, what are you going to do about that?

84

CHAPTER EIGHT 85

Under the law, we are told, we must stone her."
Jesus, here symbolizing the indwelling Christ, writes
in the sand the words "He that is without sin among
you, let him first cast a stone at her." The intellectual
faculties, thus trapped in their own conceit, slink
away.

The Christ questions this adulterous state of
consciousness: "Woman, where are they? did no
man condemn thee?" The reply is "No man, Lord/'
The final injunction is "Neither do I condemn thee:
go thy way; from henceforward sin no more." Thus
the overcoming power of the Christ mind is doing
its perfect work.

12 Again therefore Jesus spake unto them, say-
ing, I am the light of the world: he that followeth
me shall not walk in the darkness, but shall have the
light of life. 13 The Pharisees therefore said unto
him, Thou bearest witness of thyself; thy witness
is not true, 14 Jesus answered and said unto them,
Even if I bear witness of myself, my witness is true;
for I know whence I came, and whither I go; but
ye know not whence I come, or whither I go. 15 Ye
judge after the flesh; I judge no man. 16 Yea and if
I judge, my judgment is true; for I am not alone,
but I and the Father that sent me. 17 Yea arid in
your law it is written, that the witness of two men
is true. 18 I am he that beareth witness of myself,
and the Father that sent me beareth witness of me.
19 They said therefore unto him, Where is thy
Father? Jesus answered, Ye know neither me, nor
my Father: if ye knew me, ye would know my Father
also. 20 These words spake he in the treasury, as he
taught in the temple: and no man took him; because
his hour was not yet come.

86 MYSTERIES OF JOHN

The Christ within is always declaring, "I am the
light o the world: he that followeth me shall not
walk in the darkness, but shall have the light of life/'
The first lesson in spiritual development to be learned
is that everyone has within him the light of divine
understanding. Those who do not recognize that
they have this inner light are thinking intellectually
instead of spiritually. The Christ light comes forth
from God and under all circumstances is aware of
its source. It places all judgment in the Father,
knowing that its light is from that source alone. The
intellectual man has no conception of this truth but
depends more on man-made judgment.

Jesus (symbolizing the Christ) was working in
the substance consciousness and under the light of
Spirit and was master of the situation. Therefore no
man took Him, because His hour was not yet come.
He put all protection under God, who was ever-
present as His witness and defense.

21 He said therefore again unto them, I go away,
and ye shall seek me, and shall die in your sin:
whither I go, ye cannot come. 22 The Jews therefore
said, Will he kill himself, that he saith, Whither I go,
ye cannot come? 23 And he said unto them, Ye are
from beneath; I am from above: ye are of this world;
I am not of this world. 24 I said therefore unto you,
that ye shall die in your sins: for except ye believe
that I am be, ye shall die in your sins. 25 They said
therefore unto him, Who art thou? Jesus said unto
them, Even that which I have also spoken unto you
from the beginning. 26 I have many things to speak
and to judge concerning you: howbeit he that sent me
is true; and the things which I heard from him, these
speak I unto the world. 27 They perceived not that he

CHAPTER EIGHT 87

spake to them of the Father. 28 Jesus therefore said,
When ye have lifted up the Son of man, then shall ye
know that I am he, and that I do nothing of myself,
but as the Father taught me, I speak these things. 29
And he that sent me is with me; he hath not left me
alone ; for I do always the things that are pleasing to
him. 30 As he spake these things, many believed on
him.

Jesus, symbolizing the I AM, the Christ, again is
proclaiming Truth from the absolute standpoint.
As He persists the light of Christ eventually does
filter into consciousness. Through self-righteous ad-
herence to outer forms man resists his true unfold-
ment or evolution. The egotistical personality as-
sumes that its world of phenomena is real and that all
talk about disappearing into spirit is illusion. Sanc-
timoniousness develops from the belief that intellect
can be spiritually sanctified. The spiritual mind
(the I AM) is the Saviour and is working to come
into evidence. It is working to redeem the self-
righteous, Pharisaical, intellectual man. When this
man has been lifted up, "then shall ye know that I
am he, and that I do nothing of myself, but as the
Father taught me, I speak these things."

31. Jesus therefore said to those Jews that had
believed him, If ye abide in my word, then are ye truly
my disciples; 32 and ye shall know the truth, and the
truth shall make you free. 33 They answered unto him,
We are Abraham's seed, and have never yet been in
bondage to any man: how sayest thou, Ye shall be
made free? 34 Jesus answered them, Verily, verily, I
say unto you, Every one that committeth sin is the
bondservant of sin. 35 And the bondservant abideth
not in the house for ever: the son abideth for ever.

88 MYSTERIES OF JOHN

36 If therefore the Son shall make you free, ye shall
be free indeed.

An understanding or Truth comes only to those
who abide faithfully in the teachings of Jesus. They
alone are free who persist in holding to the true
view of life, regardless of preaccepted theories, and
who obey only the voice of the higher self, which
holds them to an unswerving performance of the
right, both mental and outer, instead of following
the voice of their own desires.

The subject of freedom is inexhaustible. The
quest of freedom is endless and is unfulfilled save
in the Christ consciousness. The Jews did not under-
stand the teachings of Jesus on this subject. As the
chosen people, they were in bondage to racial pride,
and their intemperance in this regard was difficult
to uproot.

The "house" is man's body. No one who allows
intemperate desires to rule his life and to gain ex-
pression through his thought and conduct can hope
to remain long in the body or to experience in it any
measure of true satisfaction. Only the "son," the
self -forgetting, loving, helpful concentration of all
the powers upon the gaining of a higher understand-
ing of the forces that control mankind, can bring
full and complete freedom. Once this power of con-
centration is gained and practiced, perfect freedom
is indeed assured. But concentration does not spring,
perfect and full-fledged, from beneath the fleeting
wing of the random resolve; it requires the faithful
giving of oneself to the practice of the presence

CHAPTER EIGHT 89

of God. "Abideth" entails a continuing in the Christ
state o mind and heart.

Jesus in effect said, "If you live in the spirit of
My teachings, you will become truly My disciples,
and you will be freed from all your limitations
through the understanding of Truth that comes to
you as the result of your steadfastness."

37 I know that ye are Abraham's seed: yet ye seek
to kill me, because my word hath not free course in
you. 38 I speak the things which I have seen with
my. Father: and ye also do the things which ye heard
from your father. 39 They answered and said unto
him, Our father is Abraham. Jesus saith unto them,
If ye were Abraham's children, ye would do the
works of Abraham. 40 But now ye seek to kill me,
a man that hath told you the truth, which I heard
from God: this did not Abraham. 41 Ye do the works
of your father. They said unto him, We were not
born of fornication; we have one Father, even God.

Those who think of themselves as descended
from human ancestors are in bondage to all the
limitations of those ancestors, regardless of their
claims to the contrary. It is a falling short of the full
stature of man to regard himself as descended from
the human family. This is a sin that keeps the ma-
jority of men in bondage to sense consciousness. The
Jews were proud of their ancestors, Abraham, Isaac,
and Jacob, who did things that in our day would
make them candidates for the penitentiary. Polyg-
amy might be mentioned as an example.

The worship of ancestors is observed in our own
day by those who eagerly search the records of royalty

90 MYSTERIES OF JOHN

for a family coat of arms or trace their ancestry
back to William the Conqueror. The one and only
way to get free of this burden of race heredity is
to proclaim your divine sonship. If you believe that
God is your Father, acknowledge Him, and He will
acknowledge you.

A short definition of sin is ignorance. If you
knew your spiritual origin and all the purity and
power that it includes, you would not be subject to
the race tendencies that sway the mind of the iesh.
This is the freedom of the Son of God; the shackles
of false thoughts are loosed, and there is the open
light of heaven instead of the darkness of sense
consciousness.

It seems incredible that men should seek to de-
stroy and kill out of their thoughts this super-
conscious mind, but such is the self-sufficiency of
ignorance identified with human lineage. Mortality
has failed generation after generation, yet men cling
to it as the summum bonum of existence, and an-
tagonize the Spirit.

42 Jesus said unto them, If God were your Father,
ye would love me: for I came forth and am come
from God; for neither have I come of myself, but
he sent me. 43 Why do ye not understand my speech ?
Even because ye cannot hear my word. 44 Ye are of
your father the devil, and the lusts of your father it
is your will to do. He was a murderer from the be-
ginning, and standeth not in the truth, because there
is no truth in him. When he speaketh a He, he speak-
eth of his own: for he is a liar, and the father there-
of. 45 But because I say the truth, ye believe me not.
46 Which of you convicteth me of sin? If I say

CHAPTER EIGHT 91

truth, why do ye not believe me? 47 He that is of
God heareth the words of God: for this cause ye
hear them not, because ye are not of God. 48 The
Jews answered and said unto him, Say we not well
that thou art a Samaritan, and hast a demon? 49
Jesus answered, I have not a demon; but I honor my
Father, and ye dishonor me. 50 But I seek not mine
own glory: there is one that seeketh and judgeth.

It is hard for the intellect to realize the spiritual
"I AM THAT I AM/' It always argues back and forth,
endeavoring to prove that the intellect itself is the
highest authority.

Jesus condemned the sins of the intellect, of
which self-righteousness is the greatest, as worse
than moral sins. Compare this scathing arraignment
of the arrogant Jews with the ready forgiveness for
the adulteress. The pompous ecclesiastical dignitary
is much harder to reach with the truth than the re-
pentant moral sinner.

Any thought that does not have its origin in the
ene divine-source is a liar and the father of all lies.

51 Verily, verily, I say unto you. If a man keep
my word, he shall never see death. 52 The Jews said
unto him, Now we know that thou hast a demon.
Abraham died, and the prophets; and thou sayest,
If a man keep my word, he shall never taste of
death. 53 Art thou greater than our father Abraham,
who died? and the prophets died: whom makest thou
thyself? 54 Jesus answered, If I glorify myself, my
glory is nothing: it is my Father that glorifieth me;
of whom ye say, that he is your God; 55 and ye have
not known him: but I know him; and if I should
say, I know him not, I shall be like unto you, a liar:

92 MYSTERIES OF JOHN

but I know him, and keep his word. 56 Your father
Abraham rejoiced to see my day; and he saw it, and
was glad. 57 The Jews therefore said unto him, Thou
art not yet fifty years old, and hast thou seen Abra-
ham? 58 Jesus said unto them, Verily, verily, I say
unto you, Before Abraham was born, I am. 59 They
took up stones therefore to cast at him: but Jesus hid
If, and went out of the temple.

"Verily, verily, I say unto you, If a man keep my
word, he shall never see death. The Jews said unto
him, Now we know that thou hast a demon. Abraham
died, and the prophets; and thou sayest, If a man
keep my word, he shall never taste of death/'

If the would-be overcomer will diligently medi-
tate upon these words, the light of Truth will grad-
ually break in. Then he will know that the Christ,
the I AM THAT I AM, was before Abraham and also
that the old "church father" Abraham was spiritually
quickened to the degree that he was constantly seek-
ing the light. "Your father Abraham rejoiced to see
my day; and he saw it, and was glad."

It was the Christ in Jesus who exclaimed, "Be-
fore Abraham was born, I am." Christ, the spiritual
man, spoke often through Jesus, the natural man.
We know that Christ, the spiritual man, could not
have experienced death, burial, and resurrection. The
experiences were possible only to the mortal man,
who was passing from the natural to the spiritual
plane of consciousness.

The word of God is the word that conveys to
the world the ideas of the Most High. It is not the
Most High in His wholeness, but it carries with it

CHAPTER EIGHT 93

the power behind the throne, because "the three
agree in one/' the Father (principle), the Son (the
ideal), and the Holy Ghost, (the formative word).

Jesus said, "If a man keep my word, he shall
never see death/' The "word" here referred to is not
comprehended by the spoken or written word of
Jesus but rather the original creative word of God,
the Logos. This is the Logos or God Word that the
Gospel of John states "became flesh, and dwelt
among us (and we beheld his glory, glory as of the
only begotten from the Father)/' According to the
Bible, the words of Jesus were more powerful than
those of any other man who ever lived. He infused
the divine-life idea into His words until they made
direct union with the creative word of the Father,

When man in faith makes this intimate connec-
tion between his mind and the Father's, he enters into
what may be termed the "river of life," and he has
ability to take others with him into the waters that
cleanse, purify, and vitalize so perfectly that death
is swallowed up in life and man lives right on without
the tragedy of death. Such a man was, and is, Jesus
the Christ, and the promise is that all who incorporate
in mind and body the living creative Word, as He
did, will with Him escape death. This promise of
the overcoming power of the Word has been inter-
preted to mean death of the soul after physical death,
but there is no foundation for this assumption. Jesus
overcame death of the body. His followers are ex-
pected to do the same.

John: Chapter 9

And as he passed by, he saw a man blind from
his birth. 2 And his disciples asked him, saying,
Rabbi, who sinned, this man, or his parents, that he
should be born blind? 3 Jesus answered, Neither did
this man sin, nor his parents: but that the works of
God should be made manifest in him. 4 We must
work the works of him that sent me, while it is day:
the night cometh, when no man can work. 5 When I
am in the world, I am the light of the world. 6 When
he had thus spoken, he spat on the ground, and made
clay of the spittle, and anointed his eyes with the
clay, 7 and said unto him, Go, wash in the pool of
Siloam (which is by interpretation, Sent) . He went
away therefore, and washed, and came seeing. 8 The
neighbors therefore, and they that saw him afore-
time, that he was a beggar, said, Is not this he that
sat and begged? 9 Others said, It is he: others said,
No, but he is like him. He said, I am be. 10 They said
therefore unto him, How then were thine eyes
opened? 11 He answered, The man that is called
Jesus made clay, and anointed mine eyes, and said
unto me. Go to Siloam, and wash: so I went away and
washed, and I received sight 12 And they said unto
him, Where is he ? He saith, I know not

13 They bring to the Pharisees him that afore-
time was blind. 14 Now it was the sabbath on the
day when Jesus made the clay, and opened his eyes.

15 Again therefore the Pharisees also asked him how
he received his sight. And he said unto them, He
put. clay upon mine eyes, and I washed, and I see.

16 Some therefore of the Pharisees said, This man
is not from God, because he keepeth not the sab-
bath. But others said, How can a man that is a sinner
do such signs? And there was a division among
them. 17 They say therefore unto the blind man
again, What sayest thou of him, in that he opened
thine eyes? And he said, He is a prophet 18 The

94

CHAPTER NINE 95

Jews therefore did not believe concerning him, that he
had been blind, and had received his sight, until they
called the parents of him that had received his sight,

19 and asked them, saying, Is this your son, who ye
say was born blind? How then doth he now see?

20 His parents answered and said, We know that
this is our son, and that he was born blind: 21 but
how he now seeth, we know not; or who opened his
eyes, we know not: ask him; he is of age; he shall
speak for himself. 22 These things said his parents,
because they feared the Jews : for the Jews had agreed
already, that if any man should confess him to be
Christ, he should be put out of the synagogue. -23
Therefore said his parents, He is of age; ask him.
24 So they called a second time the man that was
blind, and said unto him, Give glory to God: we
know that this man is a sinner. 25 He therefore an-
swered, Whether he is a sinner, I know not: one
thing I know, that, whereas I was blind, now I see,
26 They said therefore unto him, What did he to
thee? how opened he thine eyes? 27 He answered
them, I told you even now, and ye did not hear;
wherefore would ye hear , it again? would ye also
become his disciples ? 28 And they reviled him, and
said, Thou art his disciple; but we are disciples of
Moses. 29 We know that God hath spoken unto
Moses: but as for this man, we know not whence he
is. 30 The man answered and said unto them, Why,
herein is the marvel, that ye know not whence he is,
and yet he opened mine eyes. 31 We know that God
heareth not sinners: but if any man be a worshipper
of God, and do his will, him he heareth. 32 Since
the world began it was never heard that any one
opened the eyes of a man born blind. 33 If this man
were not from God, he could do nothing. 34 They
answered and said unto him, Thou wast altogether
born in sins, and dost thou teach us ? And they cast
him out.

96 MYSTERIES OF JOHN

35 Jesus heard that they had cast him out; and
finding him, he said, Dost thou believe on the Son
of God? 36 He answered and said, And who is he,
Lord, that I may believe on him? 37 Jesus said unto
him, Thou hast both seen him, and he it is that
speaketh with thee. 38 And he said, Lord, I believe.
And he worshipped him. 39 And Jesus said, For
judgment came I into this world, that they that see
not may see; and that they that see may become blind.
* 40 Those of the Pharisees who were with him heard
these things, and said unto him, Are we also blind?
41 Jesus said unto them, If ye were blind, ye would
have no sin: but now ye say, We see: your sin re-
maineth.

^ | ^HERE ARE SINS o omission and sins of com-

i mission. This text illustrates a sin of omission.
The man born blind had not sinned, neither
had his parents sinned.

In this whole chapter the Christ is declaring, "I
am the light of the world." When our blind, stum-
bling thoughts awaken to the reality of the Christ,
darkness falls away and we see clearly.

The inquiry "Who sinned, this man, or his par-
ents, that he should be born blind ?" indicates a pre-
vious incarnation of the man in the fleshly body,
in which he might have sinned. Belief in successive
incarnations of man was accepted by all the scrip-
tural writers who were spiritually wise. The tents
and tabernacles in which the Children of Israel lived
in the wilderness are symbols of the fleshly body that
men put on and off, again and again. Solomon's
Temple is a symbol of the regenerated body of man;
when man attains this body he will cease to die and

CHAPTER NINE 97

reincarnate. In order to build this indestructible body
we must make manifest in ourselves the works of
God. The Pharisees were very strict in their observ-
ance of the external ritual but had no knowledge
of the inner spiritual law that expressed its perfection
in health of body.

The sin of omission is even greater than the sin
of commission. There is some hope for the one who
is an active sinner; but what can we expect of one
who makes no effort to do anything for himself, who
simply drifts with the tide, or looks to others to do
all things? Before he was healed, the blind man was
a sinner of omission. He was a blind beggar, a per-
son who had no perception of his own capacity, or
no confidence in his power to rise superior to condi-
tions in the material realm. When man fails to ap-
prehend his mission and to do the work of bringing
forth the good that is allotted to him, he remains in
darkness. His blindness is that sin of omission which
is present in every man who does not realize his
place in the Godhead. If a man fails to do that which
he is told from within is the right thing to do, he is
sinning, and his soul will remain in darkness to just
the degree that he sins.

The works of God that we are to make manifest
are the perfect ideas of a perfect-man idea in Divine
Mind. "Ye therefore shall be perfect, as your heav-
enly Father is perfect." We are to bring forth in our-
selves the perfection of Being. If through neglect,
laziness, or belief in inability we fail to do this, we
fall under the judgment of the constantly operating
law of life, which is inwardly urging us and in all the

98 MYSTERIES OF JOHN

visible and invisible forms o nature is commanding:
"Go forward."

The world is full of people who are in this beg-
garly blind state. They sit by the wayside and wait
for the workers to give them pennies and crusts,
when they themselves might be the producers of
their own good. The remedy for their situation is
for them to deny material darkness, ignorance, and
inability in themselves. By putting the clay upon
the blind man's eyes Jesus illustrated how man makes
opaque his understanding by affirming the power of
material conditions to hamper and impede his spirit-
ual and material growth. The washing away of this
clay by the man himself shows that by our own
volition and our own efforts we must deny away these
seeming mountains of environing conditions.

The starting point of man's reformation is in the
mind. He must begin to handle situations mentally
at first; as he proceeds to do away with thought limi-
tations, surrounding conditions will gradually
change, and he will find himself "seeing" as a re-
sult of his efforts to do the will of the one supreme
Mind.

When we begin to deny away the limitations of
old material race thoughts and to affirm illumination
from the Christ within us, we are sure to arouse the
"Jews" and the "Pharisees" in our mental realm.
They are our tendencies to cling to the letter of the
word, to the forms of religion, and to deny the
power of Spirit actually to illumine our mind and
transform our entire being. If after we are awakened
we are bold in the declaration of Truth, as this man

CHAPTER NINE 99

was when he was healed, we may experience much
opposition from our old formal religious ideas. If
we listen to them all, we may feel as though we were
no longer in spiritual favor. But we need not fear;
we shall become conscious of the Christ again, and
He will reveal Himself to us. Then we shall wor-
ship Him truly.

Jdhn; Chapter 10

Verily, verily, I say unto you, He that entereth
not by the door into the fold of the sheep, but
climbeth up some other way, the same is a thief and
a robber. 2 But he that entereth in by the door is the
shepherd of the sheep. 3 To him the porter openeth;
and the sheep hear his voice: and he calleth his own
sheep by name, and leadeth them out. 4 When he
hath put forth all his own, he goeth before them,
and the sheep follow him: for they know his voice.

5 And a stranger will they not follow, but will flee
from him: for they know not the voice of strangers.

6 This parable spake Jesus unto them: but they un-
derstood not what things they were which he spake
unto them.

THE DOOR OF YOUR mind is your open-minded-
ness. "I am the door of the sheep." "Sheep"
are your thoughts. "A thief and a robber" is
mortal thought. The "porter" is the will. The "good
shepherd" is the spiritual I AM.

All forces that come into your consciousness in
any other way than through your own I AM are
thieves and robbers. No man can be saved from
the limitations and mistakes of ignorance except
through his own volition.

There is a widespread belief that we can turn
over to those who have better understanding the
straightening out of our tangled thoughts. Such
help may be extended temporarily, but it always
proves "a thief and a robber" in the end. The true
healer is always the teacher and instructs his pa-
tients how to open the door to the "good shepherd/'
the divine I AM.

100

CHAPTER TEN 101

7 Jesus therefore said unto them again, Verily,
verily, I say unto you, I am the door of the sheep.
8 All that came before me are thieves and robbers:
but the sheep did not hear them. 9 I am the door;
by me if any man enter in, he shall be saved, an8
shall go in and go out, and shall find pasture. 10
The thief cometh not, but that he may steal, and kill,
and destroy: I came that they may have life, and
may have // abundantly. 11 I am the good shepherd:
the good shepherd layeth down his life for the sheep.
12 He that is a hireling, and not a shepherd, whose
own the sheep are not, beholdeth the wolf coming,
and leaveth the sheep, and fleeth, and the wolf snatch-
eth them, and scattereth them: 13 he fleeth because
he is a hireling; and careth not for the sheep. 14 I
am the good shepherd; and I know mine own, and
mine own know me, 15 even as the Father knoweth
me, and I know the Father; and I lay down my life
for the sheep. 16 And other sheep I have, which are
not of this fold: them also I must bring, and they
shall hear my voice; and they shall become one flock,
one shepherd. 17 Therefore doth the Father love me,
because I lay down my life, that I may take it again.
18 No one taketh it away from me, but I lay it
down of myself. I have power to lay it down, and I
have power to take it again. This commandment re-
ceived I from my Father.

'The good shepherd layeth down his life for the
sheep/' This means that the high spiritual I AM lets
itself become identified with the limitations o self-
consciousness that it may lift all up to the spiritual
plane. "I lay down my life, that I may take it again."

When we open the door of the mind by con-
sciously affinning the presence and power of the
divine I AM in our midst, there is a marriage or union

* 102 MYSTERIES OF JOHN

of the higher forces in being with the lower, and
we find that we are quickened in every part; the life
of the I AM has been poured out for us. Thus Christ
becomes the Saviour of the whole world, by pouring
this higher spiritual energy (His blood) into human
consciousness, which each must take for himself and
identify himself with. The individual I AM is the
only door through which it can get into our thoughts
in a legitimate way. If it comes through medium-
ship or hynotism or mental suggestion, without our
willing co-operation, it is "a thief and a robber."
There is but one life-giver, one Saviour, the
Christ; and the only door through which the divine
essence can come to us is through our own I AM.
Jesus of Nazareth points the way, but everyone must
take up his cross and follow Him, must "overcome"
as He overcame.

19 There arose a division again among the Jews
because of these words, 20 And many of them said,
He hath a demon, and is mad; why hear ye him? 21
Others said, These are not the sayings of one pos-
sessed with a demon. Can a demon open the eyes of
the blind?

The word "Jews" in this instance refers to the
Pharisaical Jews who are following the letter of the
law. There is always a division among the intellec-
tually wise and an arguing back and forth. It is the
Christ consciousness alone that sees the unity of all
things.

22 And it was the feast of the dedication at Jeru-

CHAPTER TEN 103

salem: 23 it was winter; and Jesus was walking in
the temple in Solomon's porch.

Partaking of a feast in Solomon's Porch in the
Temple symbolizes our peaceful thought people ap-
propriating spiritual substance in an outer state of
consciousness (porch).

24 The Jews therefore came round about him,
and said unto him, How long dost thou hold us in
suspense? If thou art the Christ, tell us plainly. 25
Jesus answered them, I told you, and ye believe not:
the works that I do in my Father's name, these bear
witness of me. 26 But ye believe not, because ye are
not of my sheep.

In this Scripture Jesus symbolizes the I AM or
Christ, and the Jews symbolize our high-brow in-
tellectual thoughts, which hold to the letter of the
law to such an extent that they cannot let the spirit-
ual word expand in and through the consciousness.

27 My sheep hear my voice, and I know them,
and they follow me: 28 and I give unto them eternal
life; and they shall never perish, and no one shall
snatch them out of my hand. 29 My Father, who
hath given them unto me, is greater than all; and
no one is able to snatch them out of the Father's
hand. 30 I and the Father are one.

"My sheep hear my voice." The sheep are our
gentle, obedient thoughts that are always open to
the inspiration of the Christ. Man's soul is encased
in the body, with its great organ or instrument from
which issues forth the human voice. When man is

104 MYSTERIES OF JOHN

established in his I AM power and dominion, His
voice is strong and vibrant and commanding. God
revealed Himself to the prophets of old through the
"still small voice." While it is not audible it is
distinct and clear. Many ask how to distinguish the
real voice. They hear voices and voices but do not
understand how to distinguish the real one. If man
follows the Holy Spirit, the one teacher, if he con-
centrates on the power of the word and holds con-
tinuously for the leading of the Spirit of truth, he
will enter into a state of spiritual discernment in
which he can readily distinguish the still small voice.

31 The Jews took up stones again to stone him.
32 Jesus answered them, Many good works have I
showed you from the Father; for which of those
works do ye stone me? 33 The Jews answered him,
For a good work we stone thee not, but for blas-
phemy; and because that thou, being a man, makest
thyself God. 34 Jesus answered them, Is it not written
in your law, I said, Ye are gods? 35 If he called
them gods, unto whom the word of God came (and
the scripture cannot be broken), 36 say ye of him,
whom tihe Father sanctified and sent into the world,
Thou blasphemest; because I said, I am the Son
of God? If I do not the works of my Father, believe
me not. 38 But if I do them, though ye believe not
me, believe the works: that ye may know and under-
stand that the Father is in me, and I in the Father.
39 They sought again to take him: and he went
forth out of their hand.

40 And he went away again beyond the Jordan
into the place where John was at the first baptiz-
ing; and there he abode. 41 And many came unto
him; and they said, John indeed did no sign: but
all tilings whatsoever John spake of this man were

CHAPTER TEN 105

true. 42 And many believed on him there.

After the Christ has done a positive work it al-
ways withdraws to an inner state of consciousness in
order to replenish its power before it goes forth
to achieve again. Into this state of consciousness op-
posing intellect cannot find entrance. But after a
season the Christ again penetrates into the Jordan
or subconsciousness made up of thoughts good, bad,
and indifferent. Here man is in an ignorant and un-
redeemed state. His concepts are turbulent with ma-
teriality. However here again the light of the Christ
penetrates, and many believe and receive the Truth.
Jesus has made conscious unity with His supermind
or I AM mind and through it with the Father. This
is the only way in which any man can attain perfec-
tion,

Here again Jesus emphasizes the importance of
works to prove one's claims of spiritual authority
and power. "If I do not the works of my Father,
believe me not." The world is full of religious lead-
ers who cannot do the works promised by Jesus, and
yet they are accepted as His representative. He said,
"These signs shall accompany them that believe."

John: Chapter 11

Now a certain man was sick, Lazarus of Bethany,
of the village of Mary and her sister Martha. 2 And
it was that Mary who anointed the Lord with oint-
ment, and wiped his feet with her hair, whose brother
Lazarus was sick. 3 The sisters therefore sent unto
him, saying, Lord, behold, he whom thou lovest is
sick. 4 But when Jesus heard it, he said, This sick-
ness is not unto death, but for the glory of God,
that the Son of God may be glorified thereby. 5 Now
Jesus loved Martha, and her sister, and Lazarus. 6
When therefore he heard that he was sick, he abode
at that time two days in the place where he was. 7
Then after this he saith to the disciples, Let us go
into Judasa again. 8 The disciples say unto him,
Rabbi, the Jews were but now seeking to stone thee;
and goest thou thither again? 9 Jesus answered,
Are there not twelve hours in the day? If a man
walk in the day, he stumbleth not, because he seeth
the light of this world. 10 But if a man walk in the
night, he stumbleth, because the light is not in him.
11 These things spake he: and after this he saith
unto them, Our friend Lazarus is fallen asleep; but
I go, that I may awake him out of sleep. 12 The dis-
ciples therefore said unto him, Lord, if he is fallen
asleep, he will recover. 13 Now Jesus had spoken of
his death: but they thought that he spake of taking
rest in sleep. 14 Then Jesus therefore said unto them
plainly, Lazarus is dead. 15 And I am glad for your
sakes that I was not there, to the intent ye may be-
lieve; nevertheless let us go unto him. 16 Thomas
therefore, who is called Didymus, said unto his
fellow-disciples, Let us also go, that we may die with
him.

THE NAME Lazarus means "whom God helps."
Metaphysically interpreted, Lazarus represents
the spiritual strength that comes to man

106

CHAPTER ELEVEN 107

through his recognition of God as his supporting,
sustaining power. When man fails to recognize God
as the origin and support of his life, spiritual un-
derstanding becomes weak in him and he sinks into
materiality. To all intents he is dead to the Truth
of his own being. The devotional soul, Mary, and
the practical soul, Martha, are sisters in this intellect,
and although like all women they have faith in the
Spirit, they allow themselves to fall under the thought
of mortal law and believe in the reality of death. The
whole world is under the hypnotism of this material
belief, and it is making tombs for thousands every
day.

Out of a torpid condition of soul like that of
Lazarus the I AM (Jesus) calls forth the living Spirit
of the Christ, and reawakens by one word the con-
sciousness of true understanding in man and the
quickened perception of his faculties.

The name Thomas means "twin/* Spiritually con-
sidered, Thomas is understanding, whose twin is
Matthew, the will. Matthew, metaphysical twin of
Thomas, is not so described in the Scriptures; spirit-
ually he is identified as the co-ordinating faculty. In
a well-balanced mind understanding is followed by
action.

Intellectual understanding assures us of the truth
of our sense impressions. It says, "Seeing is believ-
ing." According to this dictum, if we should see
written on a blackboard, 'Two plus two equals six,"
we should be called on to accept as true a contra-
diction of the principles of mathematics.

108 MYSTERIES OF JOHN

17 So when Jesus came, he found that he
{Lazarus} had been in the tomb four days already.
18 Now Bethany was nigh unto Jerusalem, about
fifteen furlongs off; 19 and many of the Jews had
come to Martha and Mary, to console them con-
cerning their brother. 20 Martha therefore, when
she heard that Jesus was coming, went and met
him: but Mary still sat in the house. 21 Martha
therefore said unto Jesus, Lord, if thou hadst been
here, my brother had not died. 22 And even now I
know that, whatsoever thou shalt ask of God, God
will give thee. 23 Jesus saith unto her, Thy brother
shall rise again. 24 Martha saith unto him, I know
that he shall rise again in the resurrection at the
last day. 25 Jesus said unto her, I am the resurrec-
tion, and the life: he that believeth on me, though
he die, yet shall he live; 26 and whosoever liveth
and believeth on me shall never die. Believest thou
this? 27 She saith unto him, Yea, Lord: I have
believed that thou art the Christ, the Son of God,
even he that cometh into the world. 28 And when she
had said this, she went away, and called Mary her
sister secretly, saying, The Teacher is here, and
calleth thee. 29 And she, when she heard it, arose
quickly, and went unto him. 30 (Now Jesus was not
yet come into the village, but was still in the place
where Martha met him.) 31 The Jews then who were
with her in the house, and were consoling her,
when they saw Mary, that she rose up quickly and
went out, followed her, supposing that she was go-
ing unto the tomb to weep there. 32 Mary therefore,
when she came where Jesus was, and saw him,
fell down at his feet, saying unto him, Lord, if
thou hadst been here, my brother had not died.
33 When Jesus therefore saw her weeping, and
the Jews also weeping who came with her, he
groaned in the spirit, and was troubled, 34 and said,
Where have ye laid him? They say unto him, Lord,

CHAPTER ELEVEN 109

come and see. 35 Jesus wept. 36 The Jews therefore
said, Behold how he loved him! 37 But some of
them said, Could not this man, who opened the
eyes of him that was blind, have caused that this
man also should not die? 38 Jesus therefore again
groaning in himself cometh to the tomb. Now it
was a cave, and a stone lay against it. 39 Jesus saith,
Take ye away the stone. Martha, the sister of him
that was dead, saith unto him, Lord, by this time
the body decayeth; for he hath been dead four
days. 40 Jesus saith unto her, Said I not unto thee,
that, if thou believedst, thou shouldest see the glory
of God? 41 So they took away the stone. And Jesus
lifted up his eyes, and said, Father, I thank thee
that thou heardest me. 42 And I knew that thou
nearest me always: but because of the multitude
that standeth around I said it, that they may believe
that thou didst send me. 43 And when he had thus
spoken, he cried with a loud voice, Lazarus, come
forth. 44 He that was dead came forth, bound hand
and foot with grave-clothes; and his face was bound
about with a napkin. Jesus saith unto them, Loose
him, &nd let him go.

Jesus represents man in the regeneration; that is,
man in the process of restoring his body to its natural
condition, where it will live right on perpetually
without old age, disease, or death. A necessary step
in this process of body restoration is the quickening
of the sleeping Lazarus, who represents the vitalizing
energies in the subconsciousness that feed the body
and give it the life force that renews its youth.

Jesus was at Bethany near Jerusalem. Metaphysi-
cally Jerusalem represents a point in consciousness
where the spiritual energy of life is strong enough
to vitalize adjacent body substance (Bethany, "home

110 MYSTERIES OF JOHN

of bread"). Jesus vitalized and baptized His soul
and body with spirit life when He denied the power
of death over Lazarus and affirmed the resurrecting
life. We can do the same thing when we do it in His
name. Jesus groaning and weeping represents the
seemingly insurmountable conditions which are just

before us.

We should ever remember that the youth we love
so well never dies; it is merely asleep in the sub-
consciousJesus said that Lazarus was not dead.
People grow old because they let the youth idea fall
asleep. This idea is not dead but is sleeping, and the
understanding I AM (Jesus) goes to awaken it. This
awakening of youthful energies is necessary to one in
the regeneration. The body cannot be refined and
made, like its Creator, eternal before all the thoughts
necessary to its perpetuation are revived in it. Eternal
youth is one of these God-given ideas that man loves.
Jesus loved Lazarus.

The outer senses say that this vitalizing force
of youth is dead in man, that it has been dead for so
long that it has gone into dissolution, decay; but
the keener knowledge of the spiritual man pro-
claims, "Our friend Lazarus is fallen asleep; but I ...
awake him out of sleep.*'

Bringing this sleeping life to outer consciousness
is no easy task. Jesus groaned in spirit and was
troubled at the prospect. The higher must enter into
sympathy and love with the lower to bring about the
awakening "Jesus wept." But there must be more
than sympathy and love "Take ye away the stone/'
The "stone" that holds the sleeping life in the

CHAPTER ELEVEN 111

tomb of matter in subconsciousness is the belief in
the permanency of present material laws. This
"stone" must be rolled away through faith. The
man who wants the inner life to spring forth must
believe in the reality of omnipresent spiritual life
and must exercise his faith by invoking in prayer
the presence of the invisible but omnipresent God.
This reveals to consciousness the glory of Spirit,
and the soul has witness in itself of a power that it
knew not.

In Spirit all things are fulfilled now. The moment
a concept enters the mind, the thing conceived is
consummated through the law that governs the ac-
tion of ideas. The inventor mentally sees his ma-
chine doing the work designed, though he may be
years short of making it do that work. The spiritual-
minded take advantage of this law and affirm the
completeness of this ideal, regardless of outer ap-
pearances. This stimulates the energy in the thought
process and gives it power beyond estimate. This is
the step that Jesus took when He lifted up His eyes
and said: "Father, I thank thee that thou heardest
me. And I knew that thou hearest me always/' The
sleeping youth (Lazarus) does not at once respond,
but the prayer of thanksgiving that is now in action
gives the assurance that calls it at the next step to
the surface "Lazarus, come forth/'

Jesus "cried with a loud voice/' This emphasizes
the necessity of working strenuously to project the
inner life to the surface. Beginners find it easy, un-
der proper instruction, to quicken the various life
centers in the body and co-ordinate them as a body

112 MYSTERIES OF JOHN

battery that, under the direction of the will, throws
a current of energy to any desired place. A time comes
when the outer flesh must be vitalized with this in-
ner life; then arises the necessity of using the "loud
voice" as the propelling force. This is removing
from the face the "napkin," which represents con-
scious intelligence made manifest

Freedom from all trammels is necessary before
the imprisoned life can find its natural channel in
the constitution. "Loose him, and let him go" means
unfettered life expressing itself in joyous freedom
of Spirit. The flesh would take this vital flood and
use it in the old way, put new wine into old bottles,
but Spirit guides those who trust it, and leads them
in righteous ways when they listen patiently to the
inner guide.

This raising of Lazarus is performed every day by
those who are putting on the new Christ body
through the resurrected Christ life.

45 Many therefore of the Jews, who came to
Mary and beheld that which he did, believed on him.
46 But some of them went away to the Pharisees,
and told them the things which Jesus had done.

Interpreted within ourselves, there are always
the thought forces that believe the Truth and accept
the so-called miracles of the Christ, but there are
also those that question and resort to the Pharisees
(the strict intellectual phase of mind) for their
stamp of approval.

47 The chief priests therefore and the Pharisees

CHAPTER ELEVEN 113

gathered a council, and said, What do we? for
this man doeth many signs. 48 If we let him thus
alone, all men will believe on him: and the Romans
will come and take away both our place and our na-
tion. 49 But a certain one of them, Caiaphas, being
high priest that year, said unto them, Ye know noth-
ing at all, 50 nor do ye take account that it is ex-
pedient for you that one man should die for the
people, and that the whole nation perish not 51 Now
this he said not of himself: but being high priest
that year, he prophesied that Jesus should die for the
nation; 52 and not for the nation only, but that he
might also gather together into one the children
of God that are scattered abroad. 53 So from that
day forth they took counsel that they might put him
to death.

In this instance the Pharisees represent a con-
gregation of intellectual thought people called to-
gether to counsel with one another. The Romans
symbolize the rule of the natural man. The intellec-
tual Pharisee is always jealous of his religious rights
and fearful of being robbed of his own. He observes
the forms of religion but neglects the spirit. He does
not understand the activities of the Christ mind and
therefore fears it.

Another tendency of the intellect is to question
and argue back and forth. The high priest symbo-
lizes the highest spiritual thought force in authority
that has an inkling of Truth, and he perceives that
the Christ will eventually give His life for the re-
demption of all. The narrow intellect however does
not have the spiritual viewpoint and therefore seeks
to destroy the saving spiritual power.

114 MYSTERIES OF JOHN

54 Jesus therefore walked no more openly among
the Jews, but departed thence into the country near
to the wilderness, into a city called Ephraim; and
there he tarried with the disciples. 55 Now the pass-
over of the Jews was at hand: and many went up to
Jerusalem out of the country before the passover,
to purify themselves. 56 They sought therefore for
Jesus, and spake one with another, as they stood in
the temple, What think ye? That he will not come
to the feast? 57 Now the chief priests and the Phari-
sees had given commandment, that, if any man knew
where he was, he should show it, that they might
take him.

When a state of consciousness is not open to
Truth, the Christ (in this Scripture symbolized by
Jesus) withdraws to an inner sanctum (here sym-
bolized by Ephraim, a name that means "doubly
fruitful"), where closer union with the great divine
source is found. Jesus therefore walked no more
openly among the Jews.

The feast of the Passover represents a passing
from a lower state of consciousness to a higher. For
the spiritual passover the devout always seek the city
o peace (Jerusalem). No matter in what state of
consciousness one may be functioning there is al-
ways that within which craves something better. The
intellect, continuing to believe it is to be the highest
authority, would kill out the Christ.

John: Chapter 12

Jesus therefore six days before the passover came
to Bethany, where Lazarus was, whom Jesus raised
from the dead. 2 So they made him a supper there:
and Martha served; but Lazarus was one of them
that sat at meat with him. 3 Mary therefore took a
pound of ointment of pure nard, very precious, and
anointed the feet of Jesus, and wiped his feet with
her hair: and the house was filled with the odor of
the ointment.

BETHANY MEANS "a place of fruits," dates,
bread, that is, substance. Whenever we make
a mental demonstration we get a certain
result in our body. This is called the "fruit" of our
thought.

When Jesus went to Bethany He realized the fruit
or effect of raising Lazarus; that is, the quickening
of certain sleeping energies in his body consciousness.

This realization is a feast to the soul and body, a
filling of the whole man with a sense of satisfaction.
Martha, the practical soul, and Mary, the devotional,
serve the Master. Martha provides the material ne-
cessities and Mary the spiritual, while Lazarus sits
at meat (abides as the living substance of the sub-
consciousness) .

Mary, the devotional side of the soul, is grateful
for the awakening of her brother Lazarus, because
she depends . for her manifestation upon the sub-
conscious life that he represents. When the soul is
lifted up in prayer and thanksgiving, there follows
an outflow of love that fills the whole "house" or
body with its odor. The anointing of Jesus* feet rep-
resents the willingness of love to serve. When Jesus

115

116 MYSTERIES OF JOHN

washed the feet of His disciples He said, "He that
is . . . greater among you, let him become as the
younger; and he that is chief, as he that doth serve."

4 But Judas Iscariot, one of his disciples, that
should betray him, saith, 5 Why was not this oint-
ment sold for three hundred shillings, and given
to the poor? 6 Now this he said, not because he cared
for the poor; but because he was a thief, and having
the bag took away what was put therein. 7 Jesus
therefore said, suffer her to keep it against the day
of my burying. 8 For the poor ye have always with
you; but me ye have not always.

9 The common people therefore of the Jews
learned that he was there: and they came, not for
Jesus' sake only, but that they might see Lazarus
also, whom he had raised from the dead. 10 But the
chief priests took counsel that they might put Laza-
rus also to death; 11 because that by reason of him
many of the Jews went away, and believed on Jesus.

Judas Iscariot (sense consciousness) is incarnated
selfishness and his every thought is to build up per-
sonality. When Mary anoints the feet of Jesus (when
love pours out her precious substance, diffusing its
essence throughout the whole man), Judas inquires
why the ointment was not sold and the proceeds
given to the poor. The Judas consciousness believes in
poverty and has no understanding of the true law
of supply. All that comes into consciousness is
selfishly appropriated and dissipated by this thief, yet
he produces nothing. Sense consciousness is the enig-
ma of existence, and in it is wrapped up the mystery
of individuality. Jesus knew that through this de-
partment of His being He would be betrayed, but

CHAPTER TWELVE 117

He made no effort to defeat the act of Judas. Sense
consciousness betrays man every day, yet it would
be unwise wholly to destroy it before its time, be-
cause at its foundation it is good; it has simply gone
wrong, it "hath a devil."

Love is the "greatest thing in the world/' ac-
cording to Henry Drummond, who analyzed it in a
masterly manner. Jesus acknowledged the power
of love when He said, * 'Stuff er her to keep it against
the day of my burying." When personality is hurt
to the death and surrenders all, love pours her balm
over every wound and the substance of her sym-
pathy infuses hope and faith into the discouraged
soul. A noted mental healer relates that her hus-
band was dying of consumption. She had treated
him in every way known to her science without re-
sults, when one day in her agony she exclaimed, "I
will give my whole life to save you/' Immediately,
she says, a great flood of substance seemed to roll
forth from her heart toward her husband, and from
that day he began to improve, and he finally got
well. This was the precious ointment of love, poured
out for him when he was buried in the consciousness
of death, and it resurrected him. Divine Love hath
a balm for every ill.

12 On the morrow a great multitude that had
come to the feast, when they heard that Jesus was
coming to Jerusalem, 13 took the branches of the
palm trees, and went forth to meet him, and cried
out, Hosanna: Blessed is he that cometh in the name
of the Lord, even the King of Israel. 14 And Jesus,
having found a young ass, sat thereon>$s it is written,

118 MYSTERIES OF JOHN

15 Fear not, daughter of Zion: behold, thy King
cometh, sitting on an ass's colt. 16 These things un-
derstood not his disciples at the first: but when Jesus
was glorified, then remembered they that these things
were written of him, and that they had done these
things unto him. 17 The multitude therefore that
was with him when he called Lazarus out of the
tomb, and raised him from the dead, bare witness. 18
For this cause also the multitude went and met him,
for that they heard that he had done this sign. 19 The
Pharisees therefore said among themselves, Behold
how ye prevail nothing; lo, the world is gone after
him.

The triumphal entry o Jesus into Jerusalem and
His reception by the multitude represents a tran-
sient and external enthusiasm, the result of demon-
strations in the outer. This multitude which went
forth to meet Him, crying, "Hosanna: Blessed is he
that cometh in the name of the Lord/* did so because
they had witnessed the raising of Lazarus. Their
homage to Jesus was based upon the "signs" that they
had witnessed, and not upon that deep inner con-
viction of Truth that attests the sincere followers.

A large proportion of those who espouse the
cause in this day do so from the "signs" standpoint.
They have observed some demonstration, and accept
the philosophy as they would a new patent medicine,
and they change their doctrine as readily as the doser
does his drug.

20 Now there were certain Greeks among those
that went up to worship at the feast: 21 these there-
fore came to Philip, who was of Bethsaida of Gali-
lee, and aske^, him, saying, Sir, we would see Jesus.

CHAPTER TWELVE 119

22 Philip cometh and telleth Andrew: Andrew com-
eth, and Philip, and they tell Jesus. 23 And Jesus
answereth them, saying, The hour is come, that the
Son of man should be glorified. 24 Verily, verily, I
say unto you, Except a grain of wheat fall into the
earth and die, it abideth by itself alone; but if it
die, it beareth much fruit. 25 He that loveth his life
loseth it; and he that hateth his life in this world
shall keep it unto life eternal. 26 If any man serve
me, let him follow me; and where I am, there shall
also my servant be: if any man serve me, him will the
Father honor.

Common sense often saves a man from the
fanaticism of religious enthusiasm. The Greeks rep-
resent the practical side of man's nature. They ask
Philip for an interview with Jesus, and Philip tells
his brother Andrew. All this means that it is through
the power (Philip) and strength (Andrew) in man
that the sense reason acts, and when the I AM is
called down from its lofty spiritual enthronement
to the contemplation of practical life, there is a
restoration of equilibrium. Then it recognizes the
law of giving its exalted ideality to the earthly con-
sciousness, that it may also be lifted up. To the
higher consciousness this seems like the death of an
ideal, but it is only a temporary submergence, which
has its resurrection in a great increase of life and
power. Thus we lose our life in the service of the
good, and count it of no value in order to find it
again in Spirit.

27 Now is my soul troubled; and what shall I
say? Father, save me from this hour. But for this
cause came I unto this hour. 28 Father, glorify thy

120 MYSTERIES OF JOHN

name. There came therefore a voice out of heaven,
saying, I have both glorified it, and will glorify it
again. 29 The multitude therefore, that stood by,
and heard it, said that it had thundered: others said, '
An angel hath spoken to him. 30 Jesus answered and
said, This voice hath not come for my sake, but for
your sakes.

Jesus' mission on earth was to save the race from
bondage, from sin, sickness, and death. This Scrip-
ture reveals that Jesus had been able to realize the
Truth in this regard and that the time was now ap-
proaching for the demonstration. In the face of it all,
He realized He was on new ground and there was
that within Him which was troubled. "Father, save
me from this hour. But for this cause came I unto
this hour. Father, glorify thy name." From within
Him came the reassuring voice of God: "I have
both glorified it [the name] and will glorify it
again." This means that Jesus' heavenly credentials
were sufficient and that there was nothing to fear.
The demonstration must eventually be forthcoming.

31 Now is the judgment of this world: now shall
the prince of this world be cast out. 32 And I, if I be
lifted up from the earth, will draw all men unto
myself. .33 But this he said, signifying by what man-
ner of death he should die, 34 The multitude there-
fore answered him, We have heard out of the law
that the Christ abideth for ever: and how sayest
thou, The Son of man must be lifted up? who is this
Son of man? 35 Jesus therefore said unto them,
Yet a little while is the light among you. Walk
while ye have the light, that darkness overtake you
not: and he that walketh in the darkness knoweth
not whither he goeth. 36 While ye have the light,

CHAPTER TWELVE 121

believe on the light, that ye may become sons of
light

The multitude here referred to is the multitude
of thoughts within the soul that is endeavoring to
lay hold of the laws of spirituality. Jesus' admoni-
tion was "Yet a little while is the light among you.
Walk while ye have the light, that darkness overtake
you not."

36 These things spake Jesus, and he departed and
hid himself from them. 37 But though he had done
so many signs before them, yet they believed not
on him: 38 that the word of Isaiah the prophet
might be fulfilled, which he spake,
Lord, who hath believed our report?
And to whom hath the arm of the Lord been re-
vealed?

39 For this cause they could not believe, for
that Isaiah said again,

40 He hath blinded their eyes, and he hardened

their heart;
. Lest they should see with their eyes, and perceive

with their heart,
And should turn,
And I should heal them.

41 These things said Isaiah, because he saw his
glory; and he spake of him. 42 Nevertheless even of
the rulers many believed on him; but because of the
Pharisees they did not confess it, lest they should be
put out of the synagogue: 43 for they loved the glory
that is of men more than the glory that is of God.

By a "prophet" within the soul is understood the
capacity to read out of the law and to perceive to
what degree the soul can really demonstrate spirit-
uality. It is revealed that in this Scripture the Phari-

122 MYSTERIES OF JOHN

saical intellect was in authority, compelling the soul
forces that were beginning to understand Truth
but that still loved the glory that is of men more
than the glory that is of God to do obeisance to it.

44 And Jesus cried and said, He that believeth on
me, believeth not on me, but on him that sent me.
45 And he that beholdeth me beholdeth him that
sent me. 46 I am come a light into the world, that
whosoever believeth on me may not abide in the dark-
ness. 47 And if any man hear my sayings, and^keep
them not, I judge him not: for I came not to judge
the world, but to save the world. 48 He that rejecteth
me, and receiveth not my sayings, hath one that judg-
eth him: the word that I spake, the same shall judge
him in the last day. 49 For I spake not from my-
self; but the Father that sent me, he hath given me
a commandment, what I should say, and what I
should speak. 50 And I know that his commandment
is life eternal; the things therefore which I speak,
even as the Father hath said unto me, so I speak.

In this Scripture Jesus (symbolizing the indwell-
ing Christ) is declaring to the whole soul conscious-
ness that the preponderance of power is spiritual.
Spiritual character is the rock foundation of Being;
therefore He is urging the multitude of thoughts to
realize that their redemption comes through de-
creeing their oneness with Spirit and that the will
of God is active in consciousness.

The realization of divine unity is the highest
that we may attain. This is true glory, the blending
and merging of the whole being in Divine Mind.
"Build yourself into God and you will find yourself
in heaven right here and now."

John: Chapter 13

Now before the feast of the passover, Jesus
knowing that his hour was come that he should de-
part out of this world unto the Father, having loved
his own that were in the world, he loved them unto
the end. 2 And during supper, the devil having al-
ready put into the heart of Judas Iscariot, Simon's
son, to betray him, 3 Jesus, knowing that the Father
had given all things into his hands, and that he came
forth from God, and goeth unto God, 4 riseth from
supper, and layeth aside his garments; and he took
a towel, and girded himself. 5 Then he poureth water
into the basin, and began to wash the disciples' feet,
and to wipe them with the towel wherewith he was
girded.

w

* E HAVE PROOF on every side that through
our mind we are unified into the one
Mind. Through the interflowing of mind
and mind we act and react upon each other, and
"no man liveth unto himself alone." By this mind
contact we all become responsible for the good or
bad conditions in our neighbors and remotely for
that of the whole race. Christianity teaches that
sin came into the world through the sin of one man,
Adam, and that it is cast out by the righteousness
of one man, Christ. This was demonstrated by the
projection into the race consciousness of the blood or
spiritually quickened life energy of Jesus Christ as
a solvent for sin.

Satan represents the adverse ego in the race
that opposes and resists the divine law, and Judas
is its personal representative. Jesus Christ purified
all the elements composing His blood, smashed
the atoms and released the electrons into the race con-

123

124 MYSTERIES OF JOHN

sciousness, subjecting them to the will and appro-
priation of anyone who exercises sufficient faith and
the desire to attain that end. Giving up this life
essence was a great sacrifice on the part of Jesus;
it was trusting to others His very life essence to be
appropriated by them and restored to Him when all
have attained the purity of the principles that it
represents.

In this episode Jesus is about to make the great
sacrifice; the passing over from one state of con-
sciousness to another is about to take place. Then
He ceases to be the great leader of men and through
surrender of the most precious possession of man,
his life, Jesus becomes the lowly servant of us all

By His acts Jesus taught as many lessons in soul
unf oldment as by His words. Soul unfoldment means
the bringing forth of divine ideas in the soul or
consciousness of man and the bringing of these
ideas into expression in the body. Jesus told His
disciples that those who would become truly great
must serve. Those who have become great have first
learned, as a matter of course, to serve and in so
doing have found their own good.

The undisciplined disciples had disputed about
who should have the higher places in the kingdom,
who should be the greatest, who should sit at the
right hand of the Master and who at the left. Jesus
cited to them the little child's guilelessness and
trustfulness and willingness to learn. He also showed
them the difference between divine greatness and
the human idea of greatness. Finally He told them
that whoever would be great among them should be

CHAPTER THIRTEEN 125

their minister or servant, even as the Son of man
came to minister and to "give his life a ransom for
many." To have everything done for one is to remain
a child, but to do for others is to reach man's estate.
Jesus Christ gave His very life in service to the
world, and He left us an example that we should
follow. We should be eager to become as unselfishly
humble and willing to minister to others for their
eternal good as He was.

6 So he cometh to Simon Peter. He saith unto
him, Lord, dost thou wash my feet? 7 Jesus an-
swered and said unto him, What I do thou knowest
not now; but thou shalt understand hereafter. 8
Peter saith unto him, Thou shalt never wash my feet.
Jesus answered him, If I wash thee not, thou hast no '
part with me. 9 Simon Peter saith unto him, Lord,
not my feet only, but also my hands and my head.
10 Jesus saith to him, He that is bathed needeth
not save to wash his feet, but is dean every whit:
and ye are clean, but not all. 11 For he knew him
that should betray him; therefore said he, Ye are not
all clean.

12 So when he had washed their feet, and taken
his garments, and sat down again, he said unto them,
Know ye what I have done to you? 13 Ye call me,
Teacher, and, Lord: and ye say well; for so I am.

14 If I then, the Lord and the Teacher, have washed
your feet, ye also ought to wash one another's feet.

15 For I have given you an example, that ye also
should do as I have done to you. 16 Verily, verily, I
say unto you, A servant is not greater than, his lord;
neither one that is sent greater than he that sent him.
17 If ye know these things, blessed are ye if ye do
them.

Spiritual consciousness puts all men and all

126 MYSTERIES OF JOHN

things on a common level. In the sight of God there
is no great, no small. The principle of life (that is,
God immanent in the universe as the great under-
lying cause of all manifestation) supplies the hum-
ble, unlearned laborer as fully and as freely as it sup-
plies the most cultured person. Those who "put . . .
on ... Christ" (develop a consciousness according
to the Christ standard) disregard rank and title.

Some years ago two humble missionary workers
who had been in China were received into the home
of a wealthy woman in America who was interested
in foreign missions. When the hour of departure
came, they walked two blocks to the elevated train
to save taxi fare. Their hostess, who lived simply and
did not even keep an automobile, insisted upon ac-
companying them to the station and helped them
carry their hand baggage. She had given millions
to the cause of health and education in India and
China, yet she was completely democratic and simple.

The feet are the willing and patient servants of
the body. They go all day at the bidding of the
mind, and upon them rest many of the burdens that
result from material thoughts. The more we believe
in the false importance of matter the greater is the
burden laid upon our feet and the more tired they
become.

By washing the feet of His disciples Jesus denied
the race idea of matter as all-important and taught
the value of service. Even Peter (spiritual faith)
had to be cleansed of his belief in the seeming reality
of material conditions. It seems a menial thing to
wash another's feet, but Jesus taught and exemplified

CHAPTER THIRTEEN 127

the willingness of divine love to serve in humble ways
and thus redeem man from the pride of the flesh.

As through His great love Christ cleansed our un-
derstanding, so should we cleanse the understanding
of our fellows. He delegates to His disciples and
students of every age and land the power to cleanse
man's mind of false standards of life. This Christ
cleansing through love is not only a teaching; it is
also a life to be lived. The true teacher of practical
Christianity must be a Christian, a follower of Jesus
in all His ways. Those who, like Judas, are possessed
of the adverse mind should receive the same humble
service, the same lesson that is given to persons who
are true and faithful.

18 I speak not of you all: I know whom I have
chosen: but that the scripture may be fulfilled, He
that eateth my bread lifted up his heel against me.
19 From henceforth I tell you before it come to pass,
that, when it is come to pass, ye may believe that I
am he. 20 Verily, verily, I say unto you, He that
receiveth whomsoever I send receiveth me; and he
that receiveth me receiveth him that sent me.

21 When Jesus had thus said, he was troubled
in the spirit, and testified, and said, Verily, verily, I
say unto you, that one of you shall betray me. 22 The
disciples looked one on another, doubting of whom
he spake. 23 There was at the table reclining in Jesus'
bosom one of his disciples, whom Jesus loved. 24
Simon Peter therefore beckoneth to him, and saith
unto him, Tell us who it is of whom he speaketh.
25 He leaning back, as he was, on Jesus' breast saith
unto him, Lord, who is it? 26 Jesus therefore an-
swereth, He it is, for whom I shall dip the sop, and
give it him. So when he had dipped the sop, he

128 MYSTERIES OF JOHN

taketh and giveth it to Judas, the son of Simon
Iscariot. 27 And after the sop, then entered Satan into
him. Jesus therefore saith unto him, What thou
doest, do quickly. 28 Now no man at the table
knew for what intent he spake this unto him. 29 For
some thought, because Judas had the bag, that Jesus
said unto him, Buy what things we have need of for
the feast; or, that he should give something to the
poor. 30 He then having received the sop went out
straightway: and it was night.

The Christ symbolized by Jesus is eternally the
I AM, though the disciples may not fully understand.
The Judas faculty, the sum of the unredeemed life
forces, is bound to betray until it is spiritualized.
Jesus (the Christ) knew that this unredeemed con-
dition was bound to bring about tragedy. The physical
life represented by Judas may be ambitious, selfish,
proud, tyrannical, but we cannot do without it. The
false must be overcome. When faith and love ask
questions the way for illumination and revelation is
opened.

31 When therefore he was gone out, Jesus saith,
Now is the Son of man glorified, and God is glori-
fied in him, 32 and God shall glorify him in himself,
and straightway shall he glorify him. 33 Little chil-
dren, yet a little while I am with you. Ye shall seek
me: and as I said unto the Jews, Whither I go, ye
cannot come; so now I say unto you. 34 A new com-
mandment I give unto you, that ye love one an-
other; even as I have loved you, that ye also love one
another. 35 By this shall all men know that ye are
my disciples, if ye have love one to another.

When a soul makes complete union with God-

CHAPTER THIRTEEN 129

Mind there is always an outpouring of the Holy
Spirit upon it. This is true glorification, the acknowl-
edgment by the Father that the Son is indeed lifted
up (glorified).

Jesus at this point was in a high spiritual state
of consciousness; in fact, He had made a perfect at-
one-ment with the Father. He was aware that even
His disciples had not attained His glory. In the
meantime love is the great harmonizer, and finally
love is the fulfillment of the law.

36 Simon Peter saith unto him, Lord, whither
goest thou? Jesus answered, Whither I go, thou canst
not follow me now; but thou shalt follow afterwards.

37 Peter saith unto him, Lord, why cannot I follow
thee even now? I will lay down my life for thee.

38 Jesus answereth, Wilt thou lay down thy life for
me? Verily, verily, I say unto thee, The cock shall
not crow, till thou hast denied me thrice.'*

When Jesus said that He was going away, Peter
said he wanted to go with Him. He said he would
lay down his life for Jesus. But the Master's insight
into the state of consciousness represented by Peter
gave Him foreknowledge of what would happen.
He warned Peter of his coming failure, and He
was prepared for the confusion and scattering of the
disciples. He knew that eventually Peter would
regain and express the Christ faith and that His
band of followers would preserve Christianity for
posterity but first they must be spiritually unfolded
as He was.

John: Chaffer 14

Let not your heart be troubled: believe in God,
believe also in me. 2 In my Father's house are many
mansions; if it were not so, I would have told you;
for I go to prepare a place for you. 3 And if I go
and prepare a place for you, I come again, and will
receive you unto myself; that where I am, there ye
may be also.

w

E BELIEVE IN God. It follows logically
that we believe also in the manifestation
of God, the ideal man. This proposition
once accepted, there dawns upon the understanding
the truth of an intimate relation existing between
Father and Son. The Father, God, "Spirit/* is within
the Son as the animating principle. The full rec-
ognition by man of this indwelling Spirit, as it was
in Jesus, makes man the central figure and ruling
power in the manifest universe. 'The kingdom of
God is within you."

"Many mansions" means many abiding places.
"Mansion" comes from the Latin manere, to remain.
The meaning of Jesus was that He was making a
permanent abiding place for those who believed in
His teaching and accepted Him for what He really
was God manifest. The idea usually held out is
that Jesus was preceding His disciples to heaven,
where He would await and welcome them. But
there is no such meaning in the text. The permanent
abiding place to which Jesus invites His friends is
"prepared" by Him: He makes the place Himself, in
fact He is the place. "Where I am, there ye may
be also."

4 And whither I go, ye know the way. 5 Thomas

CHAPTER FOURTEEN 131

saith unto him, Lord, we know not whither thou
goest; how know we the way? 6 Jesus saith unto him,
I am the way, and the truth, and the life: no one
cometh unto the Father, but by me. 7 If ye had
known me, ye would have known my Father also:
from henceforth ye know him, and have seen him. 8
Philip saith unto him, Lord, show us the Father,
and it sufficeth us. 9 Jesus saith unto him, Have I been
so long time with you, and dost thou not know me,
Philip? he that hath seen me hath seen the Father;
how sayest thou, Show us the Father? 10 Believest
thou not that I am in the Father, and the Father in
me? the words that I say unto you I speak not from
myself: but the Father abiding in me doeth his
works. 11 Believe me that I am in the Father, and
the Father in me: or else believe me for the very
works' sake.

"Whither I go, ye know the way." The intellec-
tual man, Thomas, claims ignorance and says he
does not know the place or the way. Then Jesus
reveals the spiritual truth to which He has gradually
been leading their minds, saying, "I am the way,
and the truth, and the life: no one cometh unto the
Father, but by me." An understanding of man's
spiritual nature reveals his unity with the omni-
present principle of life, the Father. Jesus the Christ
is in the Father, and the Father is in him. Whoever
sees the spirituality of man in himself or others sees
the Father. The Father principle may be so devel-
oped in man that it will move him unerringly in all
his ways, and the Father may even speak words
through his mouth. When this point is reached the
question of man's unity with the Father principle is
wholl7 removed, the manifestations of wisdom and

132 MYSTERIES OF JOHN

power in him proving that a higher principle is at
work through him. "Believe me for the very works'
sake."

But Philip (the power of the word) says, "Show
us the Father." This faculty must be raised to the
realization of the omnipresence of Spirit by an ac-
knowledgment thai: the word of the I AM spoken
through it is not of the mortal but of God. "The
words that I say unto you I speak not of myself: but
the Father abiding in me, doeth his works/*

12 Verily, verily, I say unto you, He that believeth
on me, the works that I do shall he do also; and
greater works than these shall he do; because I go
unto the Father. 13 And whatsoever ye shall ask in
my name, that will I do, that the Father may be glori-
fied in the Son. 14 If ye shall ask anything in my
name, that will I do.

"Whatsoever ye shall ask in my name, that will I
do." There is no limit here. "Whatsoever" covers
everything. Then why do we not receive at all times
when we ask in His name ? Because we have not dem-
onstrated the power of His name. The name stands
for the spiritual man, and it is this name or sign
of God with us that rewards our faith. Had we a
check signed by a well-known financier we should
not hesitate to present it at the bank and get the
money. The same confidence in the life-giving and
success-producing power of the risen Christ must be
established in us. When we reach out into the great
invisible spiritual substance all about us and think of
ourselves as its expression, confidently expecting it to
manifest itself through us. it will do so. If at the

CHAPTER FOURTEEN 133

first trial we do not succeed, let us keep trying until
we do succeed; for the promise can be proved true,
"If ye shall ask anything in my name, that will I do/'

15 If ye love me, ye will keep my commandments.
16 And I will pray the Father, and he shall give you
another Comforter, that he may be with you for
ever, 17 even the Spirit of truth: whom the world
cannot receive; for it beholdeth him not, neither
knoweth him: ye know him; for he abideth with you,
and shall be in you. 18 I will not leave you desolate:
I come unto you. 19 Yet a little while, and the world
beholdeth me no more; but ye behold me: because I
live, ye shall live also. 20 In that day ye shall know
that I am in my Father, and ye in me, and I in you.
21 He that hath my commandments, and keepeth
them, he it is that loveth me: and he that loveth me
shall be loved of my Father, and I will love him,
and will manifest myself unto him. 22 Judas (not Is-
cariot) saith unto him, Lord, what is come to pass
that thou wilt manifest thyself unto us, and not unto
the world? 23 Jesus answered and said unto him,
If a man love me, he will keep my word: and my
Father will love him, and we will come unto him,
and make our abode with him. 24 He that loveth me
not keepeth not my words: and the word which ye
hear is not mine, but the Father's who sent me.

In this Scripture Jesus, representing the I AM,
gives assurance of divine co-operation to those who
are loyal in thought and word to the Truth. You
now know the relation in which you stand to the
Father. Spiritually you are one, but to sustain this
spiritual relation until it is fully manifested in your
body and environment requires attention. The con-
crete aspect of Truth, represented by the personality

134 MYSTERIES OF JOHN

of Jesus, must be taken away before you can under-
stand Truth in its abstract or universal sense. Then
withdrawing your attention from the letter or per-
sonality and centering it upon Truth in its spiritual
essence, you find that there is an intelligible side
to that which seems vague and indefinite. The Com-
forter, the Advocate, the Spirit of truth is omni-
present as divine wisdom and power, which are
brought into active touch with our consciousness
through our believing in Him. In "the world"
on the phenomenal side we cannot know this guide
and helper, but having learned the truth about the
omnipresence of Spirit, with all the abundance of
life, love, Truth, and intelligence through which it
is made manifest, we at once begin to realize that
the Mighty One dwells with us, and "shall be in
you."

The going away of the I AM was apparent to
sense consciousness only the "world beholdeth me
no more" but the larger range of consciousness
beholds an expansion of the sense of divine identity
and life, "Ye behold me: because I live, ye shall
live also." With this expansion of the sense of our
divine identity comes a perception of our unity with
the Father, and the absolute identity of our sense-
limited I with the universal I AM, the Christ. "In that
day ye shall know that I am in my Father, and ye in
me, and I in you."

The question is frequently asked, Is it not pre-
sumptuous for us, who have at first no realization
of their truth, to make the statements that Jesus
made? No, it is not; because in Spirit we are all

CHAPTER FOURTEEN 135

that He claimed for Himself, and in no other way
except affirming this truth can we make it manifest.
All who experiment with words find that they gen-
erate force in the mind and eventually affect the
body. Jesus urged His disciples to believe on Him,
to keep His commandments, His sayings, His
words, and they went forth and did wonderful
works in "the name of ... Jesus Christ/'

In this Scripture Jesus says that those who keep
His commandments thus show their love for Him
and that He will love them and manifest Him-
self to them. Understanding as we do the affinity
that similar thoughts have for one another, we
perceive why keeping "my word" and believing
"in me" were so powerfully urged by Jesus. He
transcended men in His high statements, and His
work corresponded to them, and knowing this law
that like thoughts and words swiftly seek unity, He
took advantage of it to lift us all up to His high
standard.

But we must get out of the "world" or letter
before we can touch this spiritual potency. Judas
asked why it was that Jesus would manifest Himself
to them and not to the world. Jesus' answer is
right in line with this mental law of words by which
the speaker is put in contact with those who have
uttered similar words: "If a man love me, he will
keep my word: and my Father will love him, and
we will come unto him, and make our abode with
him. He that loveth me not keepeth not my words:
and the word which ye hear is not mine, but the
Father's who sent me."

136 MYSTERIES OF JOHN

25 These things have I spoken unto you, while yet
abiding with you. 26 But the Comforter, even the
Holy Spirit, whom the Father will send in my name,
he shall teach you all things, and bring to your re-
membrance all that I said unto you. 27 Peace I
leave with you; my peace I give unto you: not as the
world giveth, give I unto you. Let not your heart
be troubled, neither let it be fearful. 28 Ye heard
how I said to you, I go away, and I come unto you.
If ye loved me, ye would have rejoiced, because I
go unto the Father: for the Father is greater than I.
29 And now I have told you before it come to pass,
that, when it is come to pass, ye may believe. 301 will
no more speak much with you, for the prince of the
world cometh: and he hath nothing in me; 31 but
that the world may know that I love the Father,
and as the Father gave me commandment, even so I
do. Arise, let us go hence.

The Father is principle. The Son is this Father
principle revealed in a creative plan. The Holy Spirit
is the executive power of both Father and Son.

The Holy Spirit is not all of Being, nor the
fullness of Christ, but an emanation or "breath"
sent forth to do a divine work. Thus circumscribed,
the Holy Spirit may in a sense be said to take
on the characteristics of personality, but personality
that for capacity transcends all man's conceptions.

The Holy Spirit was before the time of Jesus.
However Jesus' life and demonstration gave a new
impetus to it. The Holy Spirit or Spirit of truth
is man's one sure guide in his spiritual ongoing. An
outpouring of the Holy Spirit always brings peace
and infinite faith in the Father through the Son.

(See John 15:17-27 for further interpretation.)

John: Chapter

I am the true vine, and my Father is the husband-
man. 2 Every branch in me that beareth not fruit,
he taketh it away: and every branch that beareth
fruit, he cleanseth it, that it may bear more fruit.

METAPHYSICALLY stated, the Father is the
God-Mind; Jesus is the individual incar-
nation of that Mind, here called the true
vine. "Every branch in me" means the faculties of
mind, and the "fruit" is the thought.

The law is that an unused faculty atrophies
and withers away. This is true of everything in ex-
istence. Inertia and nonuse soon bring stagnation,
corruption, death, and disintegration. We have ac-
cepted this so universally as a fact of nature that
its original character as an intelligent force has
been overlooked. All the teaching of the Scriptures
is that a failure to use a talent or faculty meets
with a reprimand from the Father-Mind. The
overcareful servant who buried his talent had it
taken away from him and given to the one who had
increased his the most. This also has been observed
in its negative aspect a faculty overused draws
its vitality from the others and eventually depletes
them seriously, unless they are developed by bal-
anced exercise. This is a law of our being, and we
should regard it as an intelligent principle instead
of a blind force, as we usually do.

3 Already ye are dean because of the word
which I have spoken unto you. 4 Abide in me, and
I in you. As the branch cannot bear fruit of itself,

137

138 MYSTERIES OF JOHN

except it abide in the vine; so neither can ye, except
ye abide in me. 5 I am the vine, ye are the branches:
He that abideth in me, and I in him, the same bear-
eth much fruit: for apart from me ye can do nothing.
6 If a man abide not in me, he is cast forth as a
branch, and it is withered; and they gather them, and
cast them into the fire, and they are burned. 7 If ye
abide in me, and my words abide in you, ask what-
soever ye will, and it shall be done unto you. 8
Herein is my Father glorified, that ye bear much
fruit; and so shall ye be my disciples. 9 Even as the
Father hath loved me, I also have loved you: abide
ye in my love. 10 If ye keep my commandments, ye
shall abide in my love; even as I have kept my
Father's commandments, and abide in his love. 11
These things have I spoken unto you, that my joy
may be in you, and that your joy may be made full.
12 This is my commandment, that ye love one an-
other, even as I have loved you.

The soul in conscious touch with the Father-
Mind and striving to fulfill the divine law brings
the power of true words to bear in the purifying
and cleansing of its faculties. "Ye are clean because
of the word which I have spoken unto you/' The
necessity of abiding in the I AM in order to bear
much fruit is affirmed. When our faith attaches it-
self to outer things, instead of the spiritual I AM,
it ceases to draw vitality from the one and only
source of all life, Divine Principle. The only door
to this life is the I AM. This abiding is a conscious
centering of the mind in the depths within us by
means of repeated affirmations of our faith and
trust in it. This day-by-day repeating of affirma-
tions finally opens a channel of intelligent communi-

CHAPTER FIFTEEN 139

cation with the silent forces at the depths of Be-
ing, thoughts and words flow forth from there, and
an entirely new source of power is developed in the
man.

When the thought or "word" of Truth from the
supreme I AM of consciousness, becomes an abiding
fact in our mind, we need no longer strive in ex-
ternal ways; we have but to express a deep desire in
the soul and it is fulfilled. "Ask whatsoever ye
will, and it shall be done unto you/'

This constant affirming, with faith in the I AM
within us, more and more establishes us in command
of the real forces of Being. The abiding in the
Spirit opens up the various spiritual powers one
after the other. Love is a great force that dissolves
all the opposers of true thought and thus smoothes
all the obstacles of life. This leads to joy, another
positive force 'that has not been bearing fruit be-
cause of the obstructions heaped upon it by our
failure to fulfill the law of All-Good. This wonder-
ful kingdom within the soul is developed through
the keeping of the "commandments"; that is, the
commanding, controlling, and directing of every
thought according to the harmonious law of love to-
ward others. There is no occult mystery connected
with this development of the soul forces; it is simply
thinking and acting in terms of the law of love in
our intercourse with our fellow men.

13 Greater love hath no man than this, that a
man lay down his life for his friends. 14 Ye are my
friends, if ye do the things which I command you.
15 No longer do I call you servants; for the servant

140 MYSTERIES OF JOHN

knoweth not what his lord doeth: but I have called
you friends; for all things that I heard from my
Father I have made known unto you. 16 Ye did
not choose me, but I chose you, and appointed you,
that ye should go and bear fruit, and that your
fruit should abide: that whatsoever ye shall ask of the
Father in my name, he may give it you.

In this Scripture we see Jesus realizing that His
disciples had made wonderful progress and were
functioning on the spiritual plane. Therefore He no
longer considered them of the world but knew
definitely that henceforth they were to do the works
of Him that sent them. As co-workers with Him, He
called them "friends." In all His ministry Jesus
taught freedom of the individual. We are not
"servants" but agents free to do as we will.

17 These things I command you, that ye may love
one another. 18 If the world hateth you, ye know that
it hath hated me before // hated you. 19 If ye were of
the world, the world would love its own: but be-
cause ye are not of the world, but I chose you out
of the world, therefore the world hateth you. 20
Remember the word that I said unto you, A ser-
vant is not greater than his lord. If they persecuted
me, they will also persecute you; if they kept my
word, they will keep yours also. 21 But all these
things will they do unto you for my name's sake,
because they know not him that sent me. 22 If I
had not come and spoken unto them, they had not
had sin: but now they have no excuse for their sin.
23 He that hateth me hateth my Father also. 24 If
I had not done among them the works which none
other did, they had not had sin: but now have they
both seen and hated both me and my Father. 25 But
this cometh to pass, that the word may be fulfilled that

CHAPTER FIFTEEN l4l

is written in their law, They hated me without a cause.
26 But when the Comforter is come, whom I will
send unto you from the Father, even the Spirit
of truth, which proceedeth from the Father, he shall
bear witness of me: 27 and ye also bear witness,
because ye have been with me from the beginning.

The Comforter or Holy Spirit is the law of God
in action, and when thought of in this way it ap-
pears to have personality. From this truth the He-
brews got their conception of the personal, tribal
God.

The functions ascribed to the Holy Comforter
or Holy Spirit or Spirit of truth imply distinct per-
sonal subsistence: He is said to speak, search, select,
reveal, reprove, testify, lead, comfort, distribute to
every man, know the deep things of God, and He
can be known by man only through his spiritual
nature.

(See John 14:25-31 for further interpretation.)

John: Chapter 16

These things have I spoken unto you, that ye
should not be caused to stumble. 2 They shall put
you out of the synagogues: yea, the hour cometh,
that whosoever killeth you shall think that he offereth
service unto God. 3 And these things will they do,
because they have not known the Father, nor me.
4 But these things have I spoken unto you, that
when their hour is come, ye may remember, how that
I told you. And these things I said not unto you from
the beginning, because I was with you. 5 But now I
go unto him that sent me; and none of you asketh
me, Whither goest thou? 6 But because I have
spoken these things unto you, sorrow hath filled
your heart.

JUST AS JESUS knew He was persecuted and
would be persecuted so He knew that His fol-
lowers would be persecuted. The ignorant per-
secute those whom they do not understand or
revere.

The Pharisaical or worldly state of mind has no
conception of the higher realm within but thinks
it governs the whole man and is jealous of any at-
tempt to usurp its power. Hence persecution follows.
While Jesus knew that His disciples did not
fully comprehend all that He said, He was en-
couraging them to go forth in their spiritual strength
and to travel the road that was ahead of them.

7 Nevertheless I tell you the truth: It is expedient
for you that I go away; for if I go not away, the
Comforter will not come unto you; but if I go, I
will send him unto you. 8 And he, when he is come,
will convict the world in respect of sin, and of right-

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CHAPTER SIXTEEN 143

eousness, and of judgment: 9 of sin, because they
believe not on me; 10 of righteousness, because I
go to the Father, and ye behold me no more; 11 of
judgment, because the prince of this world hath been
judged. 12 I have yet many things to say unto you,
but ye cannot bear them now. 13 Howbeit when he,
the Spirit of truth, is come, he shall guide you into
all the truth: for he shall not speak from himself;
but what things soever he shall hear, these shall
he speak: and he shall declare unto you the things
that are to come.

Jesus understood that the disciples must make
their own demonstration and could not lean on
Him. Therefore He directed them to the Holy Com-
forter or Holy Spirit, which is the law of God in
action and the one supreme teacher. Eventually
this Spirit leads us into all Truth. "One jot or one
tittle shall in no wise pass away from the law/'
Justice and righteousness must be meted out. The
Holy Spirit is the comforter or God's love in ac-
tion, which like a mother guides and helps and
forgives all who seek her.

14 He shall glorify me: for he shall take of
mine, and shall declare it unto you. 15 All things
whatsoever the Father hath are mine: therefore said
I, that he taketh of mine, and shall declare it unto
you.

The Holy Spirit is the dispenser o divine sub-
stance, and all prosperity demonstrations are made
through Him. The widow's mite was more than the
gift of the rich because the widow had blessed it and
it was her all. It is not the size of the object but
the blessing behind it that counts. Like the little

144 MYSTERIES OF JOHN

children blessed by Jesus, the mite, being blessed, in-
creases mightily.

16 A little while, and ye behold me no more;
and again a little while, and ye shall see me. 17 Some
of his disciples therefore said one to another, What
is this that he saith unto us, A little while, and ye
behold me not; and again a little while, and ye shall
see me: and, Because I go to the Father? 18 They
said therefore, What is this that he saith, A little
while? We know not what he saith. 19 Jesus per-
ceived that they were desirous to ask him, and he said
unto them, Do ye inquire among yourselves con-
cerning this, that I said, A little while, and ye be-
hold me not, and again a little while, and ye shall
see me? 20 Verily, verily, I say unto you, that ye
shall weep and lament, but the world shall rejoice:
ye shall be sorrowful, but your sorrow shall be turned
into joy. 21 A woman when she is in travail hath
sorrow, because her hour is come: but when she is
delivered of the child, she remembereth no more
the anguish, for the joy that a man is born into the
world. 22 And ye therefore now have sorrow: but I
will see you again, and your heart shall rejoice, and
your joy no one taketh away from you.

The Christ always goes into the secret place by
Himself in order to hold for greater strength
and illumination, and when He attains this strength
and illumination He comes out and demonstrates
what He has received from the Father. Our thoughts
get panicky and don't understand, and each time the
Christ withdraws in order to receive new inspiration
from God they are sorrowful; but when He comes
forth and demonstrates their sorrow is turned into
joy. Ultimately they will come into the light of

CHAPTER SIXTEEN 145

Truth and understand what the indwelling Christ
demonstrates when He goes into the silence to re-
new His strength. This is also true o the individual
who is trying to "put on Christ."

Spiritual perception reveals to us that we are
not persons but ideas in the cosmic Mind.

Jesus knew that the hour for His crucifixion was
approaching. Crucifixion means the giving up of
the whole personality. This was the demonstration
that the Master was facing. However He knew His
spiritual power, and He was well aware that He
would rise from the dead, would again be with His
disciples, and would be more able than ever to in-
struct them in the mysteries of Being. "I will see
you again/'

23 And in that day ye shall ask me no question.
Verily, verily, I say unto you, If ye shall ask any-
thing of the Father, he will give it you in my name.
24 Hitherto have ye asked nothing in my name:
ask, and ye shall receive, that your joy may be made
full. 25 These things have I spoken unto you in
dark sayings: the hour cometh, when I shall no more
speak unto you in dark sayings, but shall tell you
plainly of the Father. 26 In that day ye shall ask in
my name: and I say not unto you, that I will pray
the Father for you; 27 for the Father himself loveth
you, because ye have loved me, and have believed that
I came forth from the Father. 28 I came out from
the Father, and am come into the world: again, I
leave the world, and go unto the Father. 29 His dis-
ciples say, Lo, now speakest thou plainly, and speak-
est no dajrk sayings. 30 Now know we that thou
knowest all things, and needest not that any man
should ask thee: by this we believe that thou earnest

146 MYSTERIES OF JOHN

forth from God. 31 Jesus answered them, Do ye
now believe? 32 Behold, the hour cometh, yea, is
come, that ye shall be scattered, every man to his
own, and shall leave me alone: and yet I am not
alone, because the Father is with me. 33 These
things have I spoken unto you, that in me ye may
have peace. In the world ye have tribulation: but
be of good cheer; I have overcome the world.

"In that day ye shall ask me no question" means
that the disciples would have unfolded to the point
where they too would understand the laws of Spirit
and would be able to read out of the law for them-
selves.

The "dark sayings" refers to the darkened con-
sciousness that cannot see the true light. But this
Scripture indicates that "the night is far spent, and
the day is at hand." The disciples too are coming
into a great Illumination and will be able to go di-
rect to the Father for light and guidance and power.
Hitherto the disciples have been students. Now they
are to come into a consciousness in which they too
can tap the great universal reservoir and receive
therefrom. They are to realize that Omniscience
knows all things, and they have only to unify their
consciousness with that of Omnipresence in order
to enter into the state where the true light leads
into perfect understanding.

(See John 14:12-14 for further interpretation.)

John: Chapter 17

These things spake Jesus; and lifting up his
eyes to heaven, he said, Father, the hour is come;
glorify thy Son, that the Son may glorify thee: 2
even as thou gavest him authority over all flesh, that
to all whom thou hast given him, he should give
eternal life. 3 And this is life eternal, that they
should know thee the only true God, and him whom
thou didst send, even Jesus Christ.

IN THIS SCRIPTURE Jesus was asking of the Father
as never before. To glorify means to magnify
with praise, to enhance with spiritual splendor,
to adorn. Jesus was asking for a full and complete
unification of His consciousness with that of the
Father. Jesus realized that He had been given all
authority over the flesh. He was holding the realiza-
tion not only for His own glorification but also
for that of His disciples. Jesus realized that in this
union a full understanding of God and His laws
would be revealed, which would naturally make
clear to Him the way of eternal life.

4 I glorified thee on the earth, having accom-
plished the work which thou hast given me to do.
5 And now, Father, glorify thou me with thine own
self with the glory which I had with thee be-
fore the world was. 6 I manifested thy name unto
the men whom thou gavest me out of the world:
thine they were, and thou gavest them to me; and
they have kept thy word. 7 Now they know that all
things whatsoever thou hast given me are from thee:
8 for the words which thou gavest me I have given
unto them; and they received them, and knew of a
truth that I came forth from thee, and they believed

147

148 MYSTERIES OF JOHN

that thou didst send me. 9 I pray for them: I pray
not for the world, but for those whom thou hast
given me; for they are thine: 10 and all things that
are mine are thine, and thine are mine: and I am
glorified in them. 11 And I am no more in the
world, and these are in the world, and I come to
thee. Holy Father, keep them in thy name which thou
hast given me, that they may be one, even as we are.
12 While I was with them, I kept them in thy name
which thou hast given me: and I guarded them, and
not one of them perished, but the son of perdition ;
that the scripture might be fulfilled. 13 But now I
come to thee; and these things I speak in the world,
that they may have my joy made full in themselves.
14 I have given them thy word; and the world
hateth them, because they are not of the world,
even as I am not of the world. 15 I pray not that
thou shouldest take them from the world, but that
thou shouldest keep them from the evil one. 16
They are not of the world, even as I am not of the
world. 17 Sanctify them in the truth: thy word is
truth. 18 As thou didst send me into the world, even
so sent I them into the world. 19 And for their
sakes I sanctify myself, that they themselves also
may be sanctified in truth. 20 Neither for these only
do I pray, but for them also that believe on me
through their word; 21 that they may all be one;
even as thou, Father, art in me, and I in thee, that
they also may be in us: that the world may believe
that thou didst send me. 22 And the glory which
thou hast given me I have given unto them; that
they may be one, even as we are one; 23 I in them,
and thou in me, that they may be perfected into one;
that the world may know that thou didst send me, and
lovest them, even as thou lovedst me. 24 Father, I
desire that they also whom thou hast given me be
with me where I am, that they may behold my glory,
which thou hast given me: for thou lovedst me be-

CHAPTER SEVENTEEN 149

fore the foundation of the world. 25 O righteous
Father, the world knew thee not, but I knew thee;
and these knew that thou didst send me; 26 and I
made known unto them thy name, and will make it
known; that the love wherewith thou lovedst me
may be in them, and I in them.

Jesus must have been the product of a former
cycle of time, and He had previously made the
perfect union in the invisible with the Father.

In proportion as people understand and have
faith in Jesus Christ as their actual Saviour from
sin, and in proportion as they are set free from
appetite, passion, jealousy, prejudice, and all selfish-
ness, they experience wholeness of mind and body
as the result. The ultimate result of this knowledge
and of daily practice in overcoming (even as Jesus
Himself overcame) will be a new race that will
demonstrate eternal life the lifting up of the
whole man spirit, soul, and body into the Christ
consciousness of oneness with the Father. This is
indeed true glorification. By means of the reconcilia-
tion, glorification, and at-one-ment that Jesus Christ
re-established between God and man we can regain
our original estate as sons of God here upon earth.

To comprehend this glorification requires a
deeper insight into creative processes than the av-
erage man and woman have attained, not because
they lack the ability to understand but because they
have submerged their thinking powers in a grosser
thought stratum. So only those who study Being
from the standpoint of pure mind can come into an
understanding of the transfiguration and of the part

150 MYSTERIES OF JOHN

that Jesus played in opening the way for humanity
to enter into the glory that was theirs before the
world was formed.

In its highest form, prayer is an exalted state of
consciousness in which self-interest is lost in the
desire to do good to everybody. Jesus always prayed
the unselfish prayer. There are as many kinds of
prayer as there are people in the universe. Those
who pray for some personal good have no concep-
tion of the ecstasy of those who utterly forget self in
their supplications for the good to be given to others.
Yet all kinds of prayers are fulfilled. "Ask what-
soever ye will, and it shall be done unto you/'

Those who spend much time in the Spirit come
to be so much in love with it that they find it hard
to endure the selfishness of the world., which they
are tempted to leave entkely. Mystics and spiritual
adepts withdraw to caves and the wilderness, as far
from the haunts of men as they can get, because of
the evil they see and feel so vividly. Then it becomes
a real struggle to keep the self in the world. It is
not right for one who has found this divine truth
within himself to withdraw from those who are
ignorant of it and enjoy his riches alone. We should
not think of being taken out of the world, but
rather should we strive to keep our faculties from
evil.

When we have found our being in God, we are
no longer identified with the world; our interest
is in spiritual things, and all our prayers are lifted
up. "They are not of the world, even as I am not
of the world/ 1 Through our intense realization of

CHAPTER SEVENTEEN 151

the eternal good and our unity with it we become so
saturated with the thought of good that we are im-
pregnable to evil. Thus we find that the doctrine of
sanctification is based on Truth, and that it is possi-
ble for us to become so good in purpose that every-
thing we do will turn to good. But we must cer-
tainly sanctify ourselves in Christ and persistently
send forth the word of purity and unselfishness to
every faculty in order to demonstrate it. We must
not confine our prayer for perfection to ourselves
alone but make it for them also that believe on
Christ "through their word/'

The realization of divine unity is the highest that
we can attain. This is true glory, the blending and
merging of the whole being into Divine Mind. "I
in them, and thou in me, that they may be perfected
into one."

This merging of God and man does not mean the
total obliteration of man's consciousness but its
glorification or expansion into that of the divine.
This is taught in Hindu philosophy as the absorp-
tion of the soul into Nirvana, which has been er-
roneously interpreted as the total loss of individual
consciousness instead of its majestic expansion.

John; Chapter 18

When Jesus had spoken these words, he went
forth with his disciples over the brook Kidron, where
was a garden, into which he entered, himself and his
disciples. 2 Now Judas also, who betrayed him,
knew the place: for Jesus oft-times resorted thither
with his disciples. 3 Judas then, having received the
band of soldiers, and officers from the chief priests
and Pharisees, cometh thither with lanterns and
torches and weapons.

THE NAME KIDRON means "turbid stream."
Kidron represents the current of confused
thoughts that sometimes pours in upon us
when we try to go into the silence. The "garden"
locates the current in the world of universal thought.
But this is a small matter compared with the ac-
tivity of the great personal self in the subjective
consciousness, Judas, who "knew the place/' and
took advantage of its darkness to capture the I AM.
He came with a "band" (combative thoughts) and
"officers from the chief priests and the Pharisees"
(the idea of priestly authority and religious guid-
ance from the standpoint of the letter), bearing
"lanterns and torches and weapons'* (light of the
intellect, the torch of reason, and the force of cir-
cumstances).

Judas, representing the life principle, at this
phase of overcoming is not fully redeemed from
carnal thoughts and desires.

When Jesus went "over the brook Kidron" and
entered the garden of Gethsemane, He passed in
His own consciousness from the without to the
within.

152

CHAPTER EIGHTEEN 153

4 Jesus therefore, knowing all the things that
were coming upon him, went forth, and saith unto
them, Whom seek ye? 5 They answered him, Jesus of
Nazareth. Jesus saith unto them, I am he. And
Judas also, who betrayed him, was standing with
them. 6 When therefore he said unto them, I am he,
they went backward, and fell to the ground. 7 Again
therefore he asked them, Whom seek ye? And they
said, Jesus of Nazareth. 8 Jesus answered, I told
you that I am he; if therefore ye seek me, let these go
their way: 9 that the word might be fulfilled which
he spake, Of those whom thou hast given me I lost
not one. 10 Simon Peter therefore having a sword
drew it, and struck the high priest's servant, and cut
off his right ear. Now the servant's name was Mal-
chus. 11 Jesus therefore said unto Peter, put up
the sword into the sheath: the cup which the Father
hath given me, shall I not drink it?

For the moment the personal will (the officers
and soldiers, the executors of man-made laws) is
here overcome. The second question is of the
personality and milder. Jesus realizes that the time
has come for Him to prove that the principles of
Almighty God are invulnerable and must stand.
The I AM faced the condition unafraid (Jesus repre-
senting the I AM, answered, "I am he?'} .

Your faith in the righteousness of your cause
(Peter) may lead you to combat the ruling religious
thoughts, and in your impetuosity you resent their
counsel (Malchus, counselor) and deny their ca-
pacity to receive Truth (cut off the right ear) ; but
good judgment and a broad comprehension of the

154 MYSTERIES OF JOHN

divine overcoming through which you are passing
will cause you to adopt pacific means. 'Tut up the
sword into the sheath/'

"The cup which the Father hath given me" is
the consciousness of eternal life. This must be
attained by a crucifixion, an utter "crossing out/'
of the personal self, both on its objective and sub-
jective planes of volition; hence "they led him to
Annas'* that other processes of the divine law might
be carried out.

12 So the band and the chief captain, and the
officers of the Jews, seized Jesus and bound him, 13
and led him to Annas first; for he was father in
law to Caiaphas, who was high priest that year.
14 Now Caiaphas was he that gave counsel to the
Jews, that it was expedient that one man should die
for the people.

"The band and the chief captain, and the officers
of the Jews" are found in the intellectual realm, and
it is before this tribunal that the Christ appears, to
be tested and tried. Annas was a leading factor in the
persecutions at the time of the ministry and cruci-
fixion of Jesus. He represents intellectual opposi-
tion to spiritual truth. His son-in-law, Caiaphas, the
high priest, represents a ruling religious thought
force that is also entirely intellectual. He belongs
to the religious world of forms and ceremonies, the
"letter" of the word. The ruthlessness of these men
shows how a merely formal religion will persecute
and attempt to kill the inner Christ Spirit and all
that pertains to it.

CHAPTER EIGHTEEN 155

15 And Simon Peter followed Jesus, and so did
another disciple. Now that disciple was known unto
the high priest, and entered in with Jesus into the
court of the high priest; 16 but Peter was standing
at the door without. So the other disciple, who was
known unto the high priest, went out and spake unto
her that kept the door, and brought in Peter. 17
The maid therefore that kept the door saith unto
Peter, Art thou also one of this man's disciples?
He saith, I am not 18 Now the servants and the
officers were standing there, having made a fire of
coals; for it was cold; and they were warming them-
selves: and Peter also was with them, standing and
warming himself.

Simon Peter followed Jesus, and so did another
disciple. Simon Peter (symbolizing the faculty of
faith) and the "other disciple* ' (John, symbolizing
love) always sustain and support the I AM man
in every trial.

19 The high priest therefore asked Jesus of his
disciples, and of his teaching. 20 Jesus answered
him, I have spoken openly to the world; I ever taught
in synagogues, and in the temple, where all the
Jews come together; and in secret spake I nothing.
21 Why askest thou me? ask them that have heard
me, what I spake unto them: behold, these know the
things which I said. 22 And when he had said
this, one of the officers standing by struck Jesus
with his hand, saying, Answerest thou the high priest
so? 23 Jesus answered him, If I have spoken evil,
bear witness of the evil: but if well, why smitest
thou me? 24 Annas therefore sent him bound unto
Caiaphas the high priest.

25 Now Simon Peter was standing and warming
himself. They said therefore unto him, Art thou also

156 MYSTERIES OF JOHN

one of his disciples? He denied, and said, I am not.
26 One of the servants of the high priest, being
a kinsman of him whose ear Peter cut off, saith,
Did not I see thee in the garden with him? 27 Peter
therefore denied again: and straightway the cock
crew.

The high priest who questioned Jesus sym-
bolizes a form of religious thoughts in man that
follows the set rule of the letter of the law with
little or no thought of its inner spiritual impor-
tance. Jesus (here representing the Christ) sets
forth the Truth in plain, concise language, which
however has no significance for the person func-
tioning on the natural-religious plane of existence.

28 They lead Jesus therefore from Caiaphas into
the Prastorium: and it was early; and they them-
selves entered not into the Praetorium, that they might
not be defiled, but might eat the passover. 29 Pilate
therefore went out unto them, and saith, What ac-
cusation bring ye against this man? 30 They answered
and said unto him, If this man were not an evil-doer,
we should not have delivered him up unto thee.
31 Pilate therefore said unto them, Take him your-
selves, and judge him according to your law. The
Jews said unto him, It is not lawful for us to put
any man to death: 32 that the word of Jesus might
be fulfilled, which he spake, signifying by what
manner of death he should die.

The Praetorium symbolizes a state of despotism,
where force and cruelty and tyranny exist. The
Jews, symbolizing intellectual spirituality, would
because of their religious traditions turn the Christ
over to barbarians to be crucified.

CHAPTER EIGHTEEN . 157

The Jewish priesthood taught persecution as the
unavoidable heritage of their race; even Jesus told
His followers that they would suffer persecution
when they taught His doctrine. At the age of thirteen
a Jewish boy is considered a man ready to meet
"persecution" and receives the blessing of the rabbi.
Although it is true that the spiritual mind and the
mortal are at war, metaphysicians see that the per-
secution of the Jews in every land is the result of the
affirmation of the law of persecution by those with
the power of the word. "Every idle word that men
shall speak, they shall give account thereof."

33 Pilate therefore entered again into the Praeto-
rium, and called Jesus, and said unto him, Art thou
the King of the Jews? 34 Jesus answered, Sayest
thou this of thyself, or did others tell it thee con-
cerning me? 35 Pilate answered, Am I a Jew? Thine
own nation and .the chief priests delivered thee
unto me: what hast thou done? 36 Jesus answered,
My kingdom is not of this world: if my kingdom
were of this world, then would my servants fight,
that I should not be delivered to the Jews: but now
is my kingdom not from hence. 37 Pilate there-
fore said unto him, Art thou a king then? Jesus
answered, Thou sayest that I am a king. To this end
have I been born, and to this end am I come into
the world, that I should bear witness unto the truth.
Every one that is of the truth heareth my voice.
38 Pilate saith unto him, What is truth?

And when he had said this, he went out again
unto the Jews, and saith unto them, I find no crime
in him. 39 But ye have a custom, that I should
release unto you one at the passover: will ye therefore
that I release unto you the King of the Jews? 40 ,

158 MYSTERIES OF JOHN

They cried out therefore again, saying, Not this
man, but Barabbas. Now Barabbas was a robber.

The Jews and the high priests and the officers
who represent intellectual religious thought forces
continued to work for Jesus' execution because they
realized within their hearts that He was indeed a
King, and they feared His spiritual power. The point
to be considered by every follower of Christ is His
continued assertion that He is a King, right in the
face of the desertion of His subjects and His im-
minent death; "a king! aye, a king! and every inch
a king."

Barabbas was a prisoner charged with insurrec-
tion and murder. He was held at Jerusalem, and
the Jews demanded that he be released instead of
Jesus.

Metaphysically Barabbas represents the adverse
consciousness (rebellion and hatred) to which man
gives himself when he allows himself to oppose the
Christ. Man gives free rein to this adverse conscious-
ness when he would destroy the Christ or true spirit-
ual I AM in himself, since it is through the Christ
alone that an overcoming can be gained over the
Adversary. This adverse state of thought (Barabbas)
is of its father the Devil.

John: Chapter 19

Then Pilate therefore took Jesus, and scourged
him. 2 And the soldiers platted a crown of thorns,
and put it on his head, and arrayed him in a purple
garment; 3 and they came unto him, and said, Hail,
King of the Jews! and they struck him with their
hands. 4 And Pilate went out again, and saith unto
them, Behold, I bring him out to you, that ye may
know that I find no crime in him. 5 Jesus therefore
came out, wearing the crown of thorns and the
purple garment. And Pilate saith unto them, Be-
hold, the man! 6 When therefore the chief priests
and the officers saw him, they cried out, saying,
Crucify him, crucify him! Pilate saith unto them,
Take him yourselves, and crucify him: for I find no
crime in him. 7 The Jews answered him, We have a
law, and by that law he ought to die, because he
made himself the Son of God. 8 When Pilate there-
fore heard this saying, he was the more afraid;
9 and he entered into the Praetorium again, and saith
unto Jesus, Whence art thou? But Jesus gave him no
answer. 10 Pilate therefore saith unto him, Speakest
thou not unto me? knowest thou not that I have
power to release thee, and have power to crucify thee?
11 Jesus answered him, Thou wouldst have no power
against me, except it were given thee from above:
therefore he that delivered me unto thee hath greater
sin. 12 Upon this Pilate sought to release him: but
the Jews cried out, saying, If thou release this man,
thou art not Caesar's friend: every one that maketh
himself a king speaketh against Caesar. 13 When
Pilate therefore heard these words, he brought Jesus
out, and sat down on the judgment-seat at a place
called The Pavement, but in Hebrew, Gabbatha.
14 Now it was the Preparation of the passover: it
was about the sixth hour. And he saith unto the
Jews, Behold, your King! 15 They therefore cried
out, Away with him, away with him, crucify him I

159

160 MYSTERIES OF JOHN

Pilate saith unto them, Shall I crucify your King?
The chief priests answered, We have no king but
Caesar. 16 Then therefore he delivered him unto
them to be crucified.

17 They took Jesus therefore: and he went out,
bearing the cross for himself, unto the place called
The place of a skull, which is called in Hebrew
Golgotha: 18 where they crucified him, and with him
two others, on either side one, and Jesus in the midst.
19 And Pilate wrote a title also, and put it on the
cross. And there was written, JESUS OF NAZA-
RETH, THE KING OF THE JEWS. 20 This title
therefore read many of the Jews, for the place where
Jesus was crucified was nigh to the city; and it was
written in Hebrew, and in Latin, and in Greek. 21
The chief priests of the Jews therefore said to Pilate,
Write not, The King of the Jews; but, that he said, I
am King of the Jews. 22 Pilate answered, What I
have written I have written.

23 The soldiers therefore, when they had cruci-
fied Jesus, took his garments and made four parts,
to every soldier a part; and also the coat: now the
coat was without seam, woven from the top through-
out. 24 They said therefore one to another, Let us
not rend it, but cast lots for it, whose it shall be:
that the scripture might be fulfilled, which saith,
They parted my garments among them,
And upon my vesture did they cast lots.
25 These things therefore the soldiers did. But there
were standing by the cross of Jesus his mother, and
his mother's sister, Mary the wife of Clopas, and
Mary Magdalene. 26 When Jesus therefore saw his
mother, and the disciple standing by whom he loved,
he saith unto his mother, Woman, behold, thy son!
27 Then saith he to the disciple, Behold, thy mother!
And from that hour the disciple took her unto his
own home.

28 After this Jesus, knowing that all things are

CHAPTER NINETEEN 161

now finished, that the scripture might be accom-
plished, saith, I thirst. 29 There was set there a
vessel full of vinegar: so they put a sponge full of
the vinegar upon hyssop, and brought it to Ms mouth.
30 When Jesus therefore had received the vinegar, he
said, It is finished: and he bowed his head, and gave
up his spirit.

THE CONTEST FOR supremacy between the in-
tellectual forces, represented by Pilate, and
the pseudospiritual, represented by the Jews,
is portrayed in John 19. Both contenders realize
that it is a momentous occasion, and they seek to
shift the responsibility for the destruction of the
coming King Jesus and His rule. The rabble (sense
consciousness) arrays Him in mock royal robes and
a crown and cries, "Hail, King of the Jews!" Thus
the sense man jeers at religion. To the ruling intellect
Jesus has committed no wrong, and it beholds Him
as a morally good man, saying, "Behold, the man 1 -''
When the Jews renew their cry of "Crucify him"
because He claims to be the Son of God and a
temporal' ruler who is against Caesar, Pilate is
troubled and appeals to Jesus, who replies that His
rule is from above. When the Jews urged that
Jesus is scheming to undermine and destroy Caesar's
temporal rule Pilate becomes alarmed and calls a
rehearing at Gabbatha (in Hebrew, a knoll or hill) .
We see at once that this signifies a high plane of
human understanding.

Here Pilate (the intellect) again shifts the bur-
den of rule to the Jews (the claimed spiritual au-
thority) and says, "Shall I crucify your King?" The

162 MYSTERIES OF JOHN

Jews betray their allegiance to temporal things by
replying, "We have no king but Caesar/' The de-
cision to crucify Jesus was a combination of intellect
and pseudo Spirit and was carried out, as indicated,
by the co-operation of those taking part. 'Then
therefore he [Pilate] delivered him unto them [the
Jews] to be crucified," and "the soldiers therefore
. . . crucified Jesus."

The Crucifixion took place at Golgotha, "The
place of a skull" (the front brain, the seat of the
will and conscious understanding, the throne of the
mind, where all ideas are tested and either en-
throned or cast out). In the crucifixion of Jesus
both Pilate and the Jews (both the intellect and the
ruling spiritual ideas) unite in casting out the claim
that man is the Son of God. Although Jesus (rep-
resenting the spiritual man) was not allowed to
establish His conscious rule in the front brain, He
left a great unified doctrine of truth (represented
by the seamless garment that the soldiers found they
could not separate) . So for two thousand years this
Truth has endured and is now being made king in
the conscious mind of those who believe. Before the
Son of God is enthroned the tables must be turned,
the intellect and the pseudospiritual must be cruci-
fied, and the great I AM elevated to the high place.

Jesus paid the supreme tribute to woman when
on the cross He recognized her and designated her as
the mother and preserver of love, to abide in the
home of His beloved disciple John.

Jesus became one of our human family for a
purpose, to make it possible for us to attain spirit-

CHAPTER NINETEEN 163

ual consciousness, which we could not do without
the example of someone who had attained the goal.
That we are a son of God is merely an idea until it
has been demonstrated and enthroned in conscious-
ness. Man is a child of evolution, the evolution of the
perfect man implanted in us as by the Father-Mind.
We were on the way to the final demonstration of the
Son of God when we lost our way in the delusions
of sense. A guide and helper became absolutely
necessary. Jesus assumed this dangerous and hu-
miliating role. He had to become one of us in flesh
and intellect, and it is this flesh-and-intellect man
whose career is represented as being consummated
in the offer of vinegar made to Him at His last hu-
man breath on the cross. So it was not Jesus the man
of great ideas that was crucified; it was the flesh-and-
intellect man, who cried out, "My God, my God, why
hast thou forsaken me?"

31 The Jews therefore, because it was the Prep-
aration, that the bodies should not remain on the
cross upon the sabbath (for the day of that sabbath
was a high day) , asked of Pilate that their legs might
be broken, and that they might be taken away. 32 The
soldiers therefore came, and brake the legs of the
first, and of the other that was crucified with him:
33 but when they came to Jesus, and saw that he was
dead already, they brake not his legs: 34 howbeit
one of the soldiers with a spear pierced his side, and
straightway there came out blood and water. 35 And
he that hath seen hath borne witness, and his witness
is true: and he knoweth that he saith true, that ye
also may believe. 36 For these things came to pass,
that the scripture might be fulfilled, A bone of
him shall not be broken. 37 And again another scrip-

164 MYSTERIES OF JOHN

hire saith, They shall look on him whom they
pierced.

The "Preparation" refers to the observances pre-
liminary to the celebration of the Jewish Sabbath,
or to the festival the day before the Sabbath. Among
the Jews there was a law to the effect that a lifeless
body should not remain upon the cross on the Sab-
bath, as this was a day set aside for rest and free-
dom from aU troubled or contentious thoughts.
Hence Jesus' body was ordered removed.

The Jews asked that the legs of Jesus might be
broken and also those of the malefactors that were
crucified with Him. Crushing the bones destroyed
the last vestage of life in the body. Jesus appeared
to be dead, but the inference is that He still re-
tained contact with the bone marrow from which
the blood or life is produced.

The fact that die demand of the Jews was not
executed shows the higher law was at work and not
a bone of Jesus' body was broken. The Scripture
prophecy was carried out even to the piercing of His
side, the place nearest the heart, the abode of love.

This whole Scripture reveals how those estab-
lished in the intellect will seek to kill out the Christ,
and also how they are ultimately defeated in His
victory over death.

38 And after these things Joseph of Arimathea,
being a disciple of Jesus, but secretly for fear of the
Jews, asked of Pilate that he might take away the
body of Jesus: and Pilate gave him leave. He came
therefore, and took away his body. 39 And there came

CHAPTER NINETEEN 165

also Nicodemus, he who at first came to him by night,
bringing a mixture of myrrh and aloes, about a hun-
dred pounds. 40 So they took the body of Jesus,
and bound it in linen cloths with the spices, as the
custom of the Jews is to bury.

41 Now in the place where he was crucified
there was a garden; and m the garden a new tomb
"wherein was never man yet laid. 42 There then be-
cause of the Jews' Preparation (for the tomb was
nigluat hand) they laid Jesus.

Jesus rested in the tomb of Joseph of Arimathea.
Arimathea represents an aggregation of thoughts of
lofty character, a high state of consciousness in man.
Joseph represents a state of consciousness in which
we increase in character along all lines. We not only
grow into a broader understanding but we also in-
crease in vitality and substance. Jesus' resting in
Joseph's tomb symbolizes the truth that Jesus was
resting in the consciousness of vitality and substance,
was growing into a broader understanding, and was
in truth gathering strength for the great demon-
stration over death to follow.

John: Chapter 20

Now on the first day of the week cometh Mary-
Magdalene early, while it was yet dark, unto the
tomb, and seeth the stone taken away from the tomb.
2 She runneth therefore, and cometh to Simon Peter,
and to the other disciple whom Jesus loved, and saith
unto them, They have taken away the Lord out of
the tomb, and we know not where they have laid
him. 3 Peter therefore went forth, and the other
disciple, and they went toward the tomb. 4 And they
ran both together: and the other disciple ^ outran
Peter, and came first to the tomb; 5 and stooping and
looking in, he seeth the linen cloths lying; yet
entered he not in. 6 Simon Peter therefore also
cometh, following him, and entered into the tomb;
and he behoideth the linen cloths lying, 7 and the
napkin, that was upon his head, not lying with the
linen cloths, but rolled up in a place by itself. 8
Then entered in therefore the other disciples also,
who came first to the tomb, and he saw, and be-
lieved. 9 For as yet they knew not the scripture, that
he must rise again from the dead. 10 So the disciples
went away again unto their own home.

11 But Mary was standing without at the tomb
weeping: so, as she wept, she stooped and looked
into the tomb; 12 and she behoideth two angels in
white sitting, one at the head, and one at the feet,
where the body of Jesus had lain. 13 And they say
unto her, Woman, why weepest thou? She saith unto
them, Because they have taken away my Lord, and I
know not where they have laid him. 14 When she
had thus said, she turned herself back, and behoideth
Jesus standing, and knew not that it was Jesus.
15 Jesus saith unto her, Woman, why weepest thou?
whom seekest thou? She, supposing him to be the
gardener, saith unto him, Sir, if thou hast borne him
hence, tell me where thou hast laid him, and J will
take away. 16 Jesus saith unto her, Mary. She turneth

166

CHAPTER TWENTY 167

herself, and saith unto him in Hebrew, Rabboni;
which is to say, Teacher. 17 Jesus saith to her,
Touch me not; for I am not yet ascended unto the
Father: but go unto my brethren, and say to them,
I ascend unto my Father and your Father, and my
God and your God, 18 Mary Magdalene cometh
and telleth the disciples, I have seen the Lord; and
that he had said these things unto her.

ON THE RESURRECTION morning the friends
and followers of Jesus seemed to have
forgotten His promise that He would rise
from the dead, and they looked for His body in the
tomb. This incident shows that when the belief in
death has overshadowed us, it darkens our under-
standing; we must pass from under this cloud be-
fore we can be conscious of the presence of awak-
ened life. Mary was searching for her Lord and
Master in the tomb even while He was at her side.
John and Peter, failing to find Him where they
expected Him to be, "went away again unto their
own home."

Don't look in the tomb for the one you loved.
Spirit is not confined in the chambers of the dead.
When we fail to realize the new life in Christ we
are sorrowful indeed. It is then that we should turn
back to Christ Jesus (the I AM) who stands near by
and who says to the soul, "Why weepest thou?
whom seekest thou?" Grief and the search for the
lost one in some external place are then done away
with quickly. The ascending thought of the I AM is
the saving idea. "I ascend unto my Father and your
Father, and my God and your God."

168 MYSTERIES OF JOHN

A resurrection takes place in us every time we thus
rise to a realization of the perpetual indwelling life
that connects us with the Father. We leave in the
tomb of matter the graveclothes of mortal sense
(the sense of being mortal), which are thoughts
of man's limitation and inevitable subjection to
material laws. Material laws are the laws that man
has made for himself and his world.

The I AM is Spirit, but in order to rise into the
realm of pure ideas it must not be attached to the
clinging affections of the soul. (Jesus said to Mary,
"Touch me not/') The two angels, "one at the head,
and one at the feet, where the body of Jesus had
lain," represent the positive words of life that bring
spiritual powers to bear that lift the body out of
matter into Spirit. These two bright and shining
powers are possessed of animated intelligence as
they say to the weeping Mary: "Why seek ye the
living among the dead? He is not here, but is risen."

The most effective consolation that we can give
to those who are immersed in the grief of separa-
tion and loss is to deny for them the human belief in
death and affirm in thought, word and citations of
Scripture the omnipresence of life. This dissipates
the flood of sorrow thoughts that submerges the
souls of those who mourn. Jesus did not want the
sorrowing Mary thought to touch Him. The spiritual
mind does not grieve; it does not look to matter
and the limitations of the flesh for life eternal, and
it dissipates the thoughts of sorrow by a denial of
their reality or power to affect the mind of the
Son of God.

CHAPTER TWENTY 169

Always keep to your highest thoughts and deny
every suggestion of sorrow or loss. The children of
darkness wear sackcloth and sit in ashes, but the
children of light rejoice, look up ("ascend" in ev-
ery thought to the Father of life and light) , and are
set free thereby from the burden of grief and from
belief in death and separation.

19 When therefore it was evening, on that day,
the first day of the week, and when the doors were
shut where the disciples were, for fear of the Jews,
Jesus came and stood in the midst, and saith unto
them, Peace be unto you. 20 And when he had said
this, he showed unto them his hands and his side.
The disciples therefore were glad, when they saw
the Lord. 21 Jesus therefore said to them again,
Peace be unto you: as the Father hath sent me, even
so send I you. 22 And when he had said this, he
breathed on them, and saith unto them, Receive
ye the Holy Spirit: 23 whose soever sins ye forgive,
they are forgiven unto them; whose soever sins ye
retain, they are retained.

Christianity began with Jesus Christ, was carried
on by the apostles and the Seventy whom Jesus sent
out two by two; then by other persons as they came
into an understanding of Truth. This process of
Christianizing will continue until the entire race is
redeemed from error. Even so, as our faculties, our
senses, and our thoughts learn the truth, they in
turn give light and life to the thoughts that are still
in darkness. In this way the entire man becomes
established in immortality, eternal life.

Jesus Christ commissioned His followers to make
disciples of all nations. This commission was given

170 MYSTERIES OF JOHN

to them on a mountain in Galilee. A mountain always
symbolizes spiritual elevation or a high place in con-
sciousness. When the spiritually awakened and
spiritually taught faculties and thoughts assemble
with the I AM in spiritual consciousness, they are
sent throughout the entire man, to the very outer-
most parts of the body consciousness.

In order to make the world Christian individuals
must become Christian. The Christ Spirit must enter
everyone. The Christ is knocking at the door of
every heart, and He will enter when He is invited to
come in. The mind that is open to Truth invites
Christ to enter. When all men are filled with the
Christ consciousness, international law will embody
the Christ standard and the Christ kingdom will be
established in the earth.

24 But Thomas, one of the twelve, called Didy-
mus, was not with them when Jesus came. 25 The
other disciples therefore said unto him, We have seen
the Lord. But he said unto them, Except I shall see
in his hands the print of the nails, and put my finger
into the print of the nails, and put my hand into
his side, I will not believe.

26 And after eight days again his disciples were
within, and Thomas with them. Jesus cometh, the
doors being shut, and stood in the midst, and said,
Peace be unto you. 27 Then saith he to Thomas,
Reach hither thy finger, and see my hands; and reach
hither thy hand, and put it into my side: and be not
faithless, but believing. 28 Thomas answered and
said unto him, My Lord and my God. 29 Jesus saith
unto him, Because thou hast seen me, thou hasf be-
lieved: blessed are they that have not seen, and yet
have believed.

CHAPTER TWENTY 171

30 Many other signs .therefore did Jesus in the
presence of the disciples, which are not writtea in
this book: 31 but these are written, that ye may be-
lieve that Jesus is .the Christ, the Son of God; and
that believing ye may have life in his name.

Thomas is the disciple o Jesus Christ who repre-
sents the understanding faculty of the natural man.
Understanding and will function or should function
in unison; each has its center of activity in the front
brain, the forehead.

Among the disciples of Jesus Thomas stood for
the head, representing the reason and intellectual
perception. Jesus did not ignore Thomas's demand
for physical evidence of His identity but respected
it. He convinced Thomas by corporeal evidence that
there had been a body resurrection and that it was
not a ghost body that he saw but the same body that
had been crucified, as was evidenced by the wounds
that Thomas saw and felt.

The peace of Jesus Christ came through the
knowledge that there is no reality in death but that
life is from everlasting to everlasting. He had prilled
His power to overcome the last enemy, death, and
therefore He was established in "the peace of God,
which passeth all understanding."

Jesus manifested Himself to the Eleven, and He
upbraided them for disbelieving the accounts of
His resurrection. Apparently the resurrection of Jesus
is a great mystery, and to those who read the Bible in
the letter and have no discernment of the power
of Spirit to transform the body it must remain a
mystery. The question often is asked whether or not

172 MYSTERIES OF JOHN

we believe that Jesus rose from the dead with the
same flesh body in which He walked the earth and,
if so, what became of that body.

In former times believers accepted it as a miracle
and made no attempt to explain the law by which
it was accomplished, but blind faith is not so popular
in the church as it once was, and skeptics are more
bold. The school of "higher criticism" is openly
attacking Bible occurrences that it cannot account
for under natural law. Thinking people are seeking
a comprehensive explanation of the so-called mira-
cles of the Bible. They wish to know how Jesus did
His mighty works, including the resurrection of His
body. The historical account makes clear that the
flesh body that had been crucified was the body
that Jesus had after His resurrection.

That Jesus knew how to restore life to dead
organs is evidenced by His healing of paralytics,
blind people, and in three cases by raising those who
had died. He knew a way of restoring life that others
living in His age did not know. He tried to explain
it If His disciples and companions, but they did not
understand. He told them that He would come to
life again, but they seemed to have no comprehension
of what He was saying. They thought He was talk-
ing to them about the Temple at Jerusalem, but He
was talking of His body temple, which He could lay
down and take up at will.

It is not at all surprising that the very near
friends of Jesus were filled with astonishment and
fear when they found that He was not in the tomb
where they had laid Him. They could not under-

CHAPTER TWENTY 173

stand that for years He had been training His soul
to accomplish this very thing. But He had spent
whole nights in prayer, and through the intensity of
His devotions had made union with Divine Mind.
This union was so full and so complete that His
whole being was flooded with spiritual life, power,
and substance and the wisdom to use them in divine
order. In this manner He projected the divine-body
idea, and through it His mortal body was trans-
formed into an immortal* body. This was accom-
plished before the Crucifixion, and Jesus knew that
He had so strengthened His soul that it would re-
store His body, no matter how harshly the body
might be used by destructive man.

Jesus had obtained power on the three planes
of consciousness: the spiritual, the psychical, and
the material. After His resurrection He held His
body on the psychical and the astral planes for forty
days, and then translated it to the spiritual, where it
exists to this day as a body of ethereal substance
directed and controlled by His thought and mind
force. Having a body of spiritually electrified att>ms,
Jesus is able to quicken the bodies of people who
attract His presence by believing in Him; He radiates
a glorious life that energizes those who believe in
His power.

By positive affirmations we must all appropriate
this same Christ life, substance, and Truth as ours
individually and as the very foundation and sub-
stance of our body.

Thousands in this day have found the law that
Jesus demonstrated and the inner meaning of the

174 MYSTERIES OF JOHN

Truth that He taught. They are working, praying,
denying, affirming, concentrating, willing. They are
in all ways building up the perfect-idea body, trans-
forming flesh corruptible into substance incor-
ruptible. Thus they are following Jesus in the regen-
eration. When they have renewed every organ and
every part both within and without, and have put
away all evidences of old age, then the world at
large will begin to accept their claims as true: that
the destiny of all men is to transform the body of
flesh into a body of Spirit and thus immortalize it.
In this manner death is to be overcome and the
earth made the dwelling place of immortal men.

This process of revealing and making use of the
hidden forces of nature has already begun in the
use of electricity, the radio, X rays, radar, and other
invisible energies. The discovery that the atom has
an electrical center was the first scientific break into
omnipresent spiritual life. This life will be ex-
ploited by men until they exhaust the capacity of
the machines they build to utilize it; then they will
look for more efficient agents, which they will find
in the development of the human body. Man's body
directed by his mind is the only dynamo that can
generate life and control it. Men can now build
machines that smash the atom and liberate its latent
forces, but the released energy can destroy the ma-
chinery and even the bodies of those who set it
free.

Nature has within her all the elements necessary
to the construction of heaven here on the earth and
in the ether surrounding the earth. It won't be long

CHAPTER TWENTY 175

before we shall be constructing houses in the air,
but we must first learn how to levitate our body,
as did Jesus; then the resurrection will be part of our
spiritual evolution and we shall know experimentally
what Jesus meant by His death and resurrection,
also just where He lives at the present time and
what is required of us before we can meet Him in
the heavens.

John: Chapter 21

After these things Jesus manifested himself again
to the disciples at the sea of Tiberias; and he mani-
fested himself on this wise. 2 There were together
Simon Peter, and Thomas called Didymus, and
Nathanael of Cana in Galilee, and the sons of Zebe-
dee, and two other of his disciples. 3 Simon Peter
saith unto them, I go a fishing. They say unto him,
We also come with thee. They went forth, and
entered into the boat; and that night they took noth-
ing. 4 But when day was now breaking, Jesus stood
on the beach: yet the disciples knew not that it was
Jesus. 5 Jesus therefore saith unto them, Children,
have ye aught to eat? They answered him, No. 6
And he said unto them, Cast the net on the right
side of the boat, and ye shall find. They cast there-
fore, and now they were not able to draw it for the
multitude of fishes. 7 That disciple therefore whom
Jesus loved said unto Peter, It is the Lord. So when
Simon Peter heard that it was the Lord, he girt his
coat about him (for he was naked), and cast himself
into the sea. 8 But the other disciples came in the
little boat (for they were not far from the land,
but about two hundred cubits off) , dragging the net
full of fishes. 9 So when they got out upon the land,
they see a fire of coals there, and fish laid thereon,
and bread. 10 Jesus saith unto them, Bring of the
fish which ye have now taken. 11 Simon Peter there-
fore went up, and drew the net to land, full of great
fishes, a hundred and fifty and three: and for all
there were so many, the net was not rent. 12 Jesus
saith unto them, Come and break your fast. And none
of the disciples durst inquire of him, Who art thou ?
knowing that it was the Lord. 13 Jesus cometh, and
taketh the bread, and giveth them, and the fish like-
wise. 14 This is now the third time that Jesus was
manifested to the disciples, after that he was risen
from the dead.

176

CHAPTER TWENTY-ONE 177

"HEN THE DISCIPLES had toiled all night in

their fishing boats without results, Jesus
suddenly appeared on the shore and called
to them, "Cast the net on the right side of the boat,
and ye shall find/' The result was 153 large fishes,
so heavy that the net could not be lifted into the
boat, yet it did not break. Man's mind is the net that
catches thoughts, which are the basis of external
conditions. The sea is the mental realm in which
man exists. Toil of all kinds is a combination of
mental and physical exertion. When the mind is
exalted toil is easy. By using his mind man invents
machinery that relieves him from wearying muscular
labor. In a larger way the spiritual man uses his
mind and takes advantage of divine guidance to
lighten his toil.

The net of man's thought works hard and long
in the darkness of human understanding and gains
but little, but once the Christ mind is perceived and
obeyed the net is cast on the "right side," and suc-
cess follows. The "right side" is the side on which
man realizes the, truth that inexhaustible resources
are always present and can be made manifest by
those who exercise their faith in that direction.

Whoever seeks supply through Spirit and sub-
mits his cause to the law of justice and righteous-
ness always succeeds. The reason why men fail to
demonstrate the many promises of divine support is
that they cling to some selfish or unjust thought.
"Seek ye first his kingdom, and his righteousness;
and all these things shall be added unto you."

The bread and fish that Jesus provided on the

178 MYSTERIES OF JOHN

shore represents the supply of Spirit for the needs
of the body. Not only does the Father provide for
man in the natural world, as by the draught of fishes,
but in the invisible world of substance are elements
that correspond to the material things. Bread sym-
bolizes the substance of the omnipresent Christ
body and fish the capacity of increase that goes with
it. Fish are the most prolific of all living things and
aptly exemplify the ability of increase inherent in
the Christ substance.

15 So when they had broken their fast, Jesus
saith to Simon Peter, Simon, son of John, lovest thou
me more than these? He saith unto him, Yea, Lord;
thou knowest that I love thee. He saith unto him,
Feed my lambs. 16 He saith to him again a second
time, Simon, son of John, lovest thou me? He saith
unto him, Yea, Lord; thou knowest that I love thee.
He saith unto him, Tend my sheep. 17 He saith
unto him the third time, Simon, son of John, lovest
thou me? Peter was grieved because he said unto
him the third time, Lovest thou me? And he said
unto him, Lord, thou knowest all things; thou
knowest that I love thee. Jesus saith unto him,
Feed my sheep. 18 Verily, verily, I say unto thee,
When thou wast young, thou girdedst thyself, and
walkedst whither thou wouldest: but when thou shalt
be old, thou shalt stretch forth thy hands, and
another shall gird thee, and carry thee whither thou
wouldest not 19 Now this he spake, signifying by
what manner of death he should glorify God.
And when he had spoken this, he saith unto him,
Follow me. 20 Peter, turning about, seeth the disci-
ple whom Jesus loved following; who also leaned
back on his breast at the supper, and said, Lord,
who is he that betrayeth thee? 21 Peter therefore

CHAPTER TWENTY-ONE 179

seeing him saith to Jesus, Lord, and what shall this
man do? 22 Jesus saith unto him, If I will that he
tarry till I come, what is that to thee? follow thou me.
23 This saying therefore went forth among the
brethren, that that disciple should not die: yet Jesus
said not unto him, that he should not die; but, If I
will that he tarry till I come, what is that to thee?

24 This is the disciple that beareth witness of
these things, and wrote these things: and we know
that his witness is true.

25 And there are also many other things which
Jesus did, the which if they should be written every
one, I suppose that even the world itself would not
contain the books that should be written.

Three times Simon Peter was asked by Jesus,
"Lovest thou me?" Peter's spiritual advancement
hinged upon his possession of love, and the test of
love is its willingness to serve. It is quite evident
that Jesus was trying to teach Peter that i he loved
truly he would serve.

Faith must be established in love and must work
by love; and every faculty of man must be established
in love and work by love if perfect harmony and
good are to be realized. Faith established in love
and working by love will remain steadfast at all
times, under all circumstances; it will be our sus-
taining power during our every hour of need.

In verse 18 of this chapter Jesus explains further
what He meant by His questioning. Faith (Peter),
when it first begins to awaken to the Christ ideal,
sees the unlimited possibilities that are presented in
this new life; it realizes that it can bring into mani-
festation anything that may be desired. In its more

180 MYSTERIES OF JOHN

mature state it realizes the necessity for service in a
universal sense. The giving up of the personal self
(with the consequent working from a universal
standpoint) is the death whereby we are to glorify
God. However laying hold of Spirit and its power
should accompany the denial of self.

Faith (symbolized by Peter) is the faculty upon
which depends continuous supply; hence Peter is
challenged with the thought of love toward Christ
three times. Faith must be in loving communion
with the Christ mind in order to draw down to the
thoughts (sheep) the necessary supply. Man does
not live by bread alone but by words and thoughts
from God. These come into consciousness through
mental and spiritual laws. Peter's three successive
affirmations of love represent fulfillment of the close
Christ union in spirit, soul, and body. Faith at the
beginning is wistful, vigorous, vacillating, but in its
maturity it gives itself wholly to Spirit and is willing
to die to self. This is the "manner of death" by
which faith glorifies God: being absorbed into the
Divine Mind.

Through repeated affirmations of love toward
Christ man develops a consciousness of divine love
that abides at the heart center and fills the whole
body with ecstasy. This consciousness is "the dis-
ciple whom Jesus loved/'

Jesus revealed the mind of the Father. This
mind is the life and intelligence of man as well as
the substance that provides for all his needs. This
providing power of the Father Jesus brought out
prominently, and He showed in various ways how

CHAPTER TWENTY-ONE 181

easy it is to obtain supply by trusting God. This
teaching is not an encouragement to man to be idle,
but rather to be active and trustful, constantly look-
ing to Spirit instead of matter as the source of his
good.

The actual resurrection of Jesus in a body that
corresponds to the physical is not a subject open to
debate by the followers of Jesus Christ. The histori-
cal evidence is ample to convince any unprejudiced
mind. However the study of the constituent parts
of man, his spirit, soul, and body, reveals man's
innate capacity to overcome the disintegrating effects
of error thinking and living, and his ability, by con-
forming to the standards laid down by Jesus, to
destroy the seeds of death and implant health and
eternal life in his body.

To the oft-repeated question "If Jesus resur-
rected His physical body why is He not visible here
among us?" we would say that Jesus overcame the
sins that caused our original fall from the perfect
body of the Adamic man to the diseased and dying
body in which the race is now existing. When we
have purified our mind and body and cast out every
evil thought, our body will become transparent to
human sight, as is Jesus' body. The idea that a
transparent body is thin air, a ghost, is wholly wrong.
Science says that the invisible electrical units com-
posing the atom are millions of times more power-
ful than any visible thing. When the atomic energy
in the atomic bomb was released great cities were de-
stroyed. Jesus told His followers that when they
were gathered in that upper room in Jerusalem the

182 MYSTERIES OF JOHN

Holy Spirit would descend upon them with power;
and they were transformed from ignorant men into
linguists of unbelievable ability.

Paul says, "Be ye transformed by the renewing
of your minds/* When we accomplish this trans-
formation we shall see Jesus as He is and as we must
all be in the resurrection from the dead and dying
body in which we are now functioning. This is not
to be accomplished by a great miracle at some ap-
pointed time in the future, but day by day we shall
be resurrected out of the darkness of sense into the
glorious light of Spirit.

Question Helps

for students of

Mysteries of John

Chapter 1

1. What is the original creative word or logos?

2. Explain why the Word and the divine creative
process are identical.

3. What is the metaphysical significance of the
Book of John?

4. Explain the parallel between Genesis and John
in relation to the ideal man.

5. What does John the Baptist represent?

6. What is the nature of the rock upon which Jesus
built?

7. What is the true light?

8. How do we become children of God ?

9. When was the "Christ or Word" incorporated
into man's being ?

10. Why are receptivity and belief essential?

11. How does the Word become flesh?

12. What is meant by "The law was given through
Moses" ?

13. Explain the statement "Grace and truth came
through Jesus Christ/*

14. Compare discernment with intellectual perception.

15. Explain the office of "baptism through denial,
plus forgiveness" in the regenerative process.

16. Why is the recognition of oneself as the "Son of
God" of primary importance?

17. What does baptism by John the Baptist symbolize?

18. What is the nature of the Father-Mind?

19. What is the function of the Holy Spirit?

20. How is the spiritual mind cultivated?

21. What mental attitudes are necessary to "put
on Christ"?

22. What is the result of conscious recognition of the
Christ mind?

23. What quality does Andrew represent? Why is it
important?

24. What is the metaphysical significance of Philip,
Andrew, and Peter's being of the city of Bethsaida?

25. Why is it wise to develop the faculty of imagi-

184

Question Helps 185

nation under the direction of Spirit?

26. What does Bartholomew represent ?

27. What is * 'consciousness" ? "Form"?

28. What spiritual faculty is necessary for penetrat-
ing into the "fourth dimension."

Chapter 2

1. What is the spiritual interpretation of marriage?
Of Mary ? Of Eve ? Of Jesus ? Of the Disciples ?

2. What does the name Cana mean? Galilee? Philip?

3. What mind activities are involved in the process of
regeneration ?

4. Give the inner meaning of "waterpots."

5. Explain "I, if I be lifted up ... will draw all men
unto myself."

6. What does the marriage in Cana of Galilee sym-
bolize? Give the symbolism of this miracle in detail.

7. What does Capernaum designate ?

8. What does the Passover symbolize ?

9. Name the steps taken in body cleansing. Why
must we deal with the mind in both the absolute and
the relative?

10. Symbolically what is "the Christ light"?

11. How is a thought atmosphere produced?

12. Explain Paul's admonition "Think on these
things."

13. What is the result of man's mastery of mind?

14. When is the word of God fulfilled in man?

15. Is Truth self-evident?

Chapter 3

1. What does Nicodemus stand for in individual
consciousness?

2. What is the "new birth"?

186 Question Helps

3. What are the steps in evolution?

4. How is permanent peace to be established?

5. How is man restored to the heavenly state?

6. What does believing in Jesus do for man?

7. How do we become like Jesus Christ?

8. How do we experience salvation?

9. What is represented by Jesus? By Judea? Meta-
physically interpreted, what is the relationship of Jesus and
John the Baptist?

Chapter 4

1. What does Samaria represent? Sychar?

2. Where is "Jacob's well" situated?

3. Interpret metaphysically Jesus' resting by Jacob's
well.

4. How does one worship God truly ?

5. What is the spiritual significance of Jesus' journey
from Judea to Galilee ?

6. What is the "well of water springing up unto
eternal life" ?

7. Is the subconscious the true source of wisdom?
Why do you answer as you do ?

8. What is the symbology of the Samaritans' being
regarded as pretenders by the Israelites ?

9. From what sources does the soul draw its life?
What is the ultimate source?

10. What is the explanation of spiritual things on a
material basis?

11. In what way is Christ the discerner of thoughts?

12. Explain metaphysically the relation between Jews
and Gentiles.

13. Jesus met the Samaritan woman by Jacob's well.
Interpret.

14. Distinguish between intellectual reasoning and
Spiritual perception.

15. Differentiate between the outer symbol of wor-

Question Helps 187

ship and worship in Spirit.

16. Is spiritual substance omnipresent? Explain.

17. Why is God no respecter of persons ?

18. Why is it important for man to apprehend the
laws of Spirit ?

19. Why is absent healing possible? Give an instance
of such healing.

20. What is the result when we attain oneness with
the spiritual forces that move the mind ?

Chapter J

1. What does Jerusalem represent?

2. Metaphysically interpreted, what is a feast in
Jerusalem?

3. What do sheep symbolize?

4. Interpret spiritually the Pool of Bethesda and its
five porches.

5. Why is the work of Spirit not confined to physi-
cal activities?

6. Why does divine life take no cognizance of in-
tellectual laws?

7. What is the place in demonstration of the "sabbath
of the Lord"?

8. What is the living power back of all nature ?

9. Is the divine creative power continually alive?

10. Explain the relationship between the Father and
the Son.

1 1 . How does one honor the Christ ?

12. Should one exercise wisdom in handling the life
one has? Why?

13. What is the process involved in "raising the
dead"?

14. Explain the relationship between judgment and
love.

15. Why can one not successfully substitute the

188 Question Helps

Scriptures for the living Word?

16. How did Jesus create ?

17. Why is the Bible not the living Word of God?

Chapter 6

1. Why is it important to have an understanding of
soul anatomy and the mind centers in the body?

2. Explain the nature of the I AM.

3. What part do the spiritual faculties have in the
activity of the I AM ?

4. How does one learn to live by the "living bread"?

5. What is the spiritual significance of Jesus and
His disciples' going to the mountain ?

6. Why did Jesus withdraw "into the mountain him-
self alone"? What is the significance of this for us today?

7. Explain the relationship between faith and power
in one's walking "upon the waves of life."

8. What is the nature of the true source of sub-
stance?

9. Explain the interpretation of the Almighty as
El Shaddai.

10. What process is involved in bringing spiritual
substance into manifestation ?

11. What is meant by the "last day" ?

12. What is the nature of the body of Christ?

13. What is the true inner self of every individual?

14. How does one form one's environment, one's
heaven or hell?

15. How do words become active in the body?

Chapter 7

1. Why did Jesus' disciples want Him to go up to
Jerusalem?

2. What human limitation of His ability to dem-
onstrate did Jesus experience?

3. Explain the difference between the Pharisaical

Question Helps 189

mind and the spiritual mind.

4. What effect does the outpouring of the Holy Spirit
have within the soul?

5. What is the procedure for handling a mixed
state of consciousness ?

6. What is symbolized by the chief priests and
officers?

7. What does Nicodemus' spiritual conversion prove ?

Chapter 8

1. What is represented by Jesus' going up to the
Mount of Olives?

2. What bearing does the story of the woman taken
in adultery have on our own unfoldment?

3. Explain the Scripture "I am the light of the
world: he that followeth me shall not walk in the dark-
ness, but shall have the light of life."

4. How does man hinder his soul unfoldment? How
can he accelerate it?

5. Why must man abide in the Truth ?

6. How does man gain freedom? What part does
concentration play in the quest of freedom?

7. What is the results of ancestor worship ?

8. How does man bind himself to race beliefs re-
garding ancestry? How can he free himself?

9. What is a liar and the "father" of all lies?

10. Explain Jesus' words "Before Abraham was born,
I am."

11. Interpret the three parts in the Trinity? What is
the "word"?

12. Why were Jesus' words so powerful?

13. Can man overcome death? Does this include death
of the body?

Chapter 9

1. What is the general theme of John 9?

2. Distinguish between the tents and tabernacles in

190 Question Helps

which the Israelites lived and Solomon's Temple.

3. Explain why the sin of omission is greater than
the sin of commission ?

4. What is man's real work?

5. What is the significance of the clay placed upon
the blind man's eyes? Of its being washed away?

6. Explain tie reaction that sometimes follows the
activity of the "Jews" and "Pharisees" in consciousness?

Chapter 10

1. What are the sheep mentioned in John 10? The
"thief and a robber"? The porter? The "good shep-
herd"?

. 2. What part does man's own volition play in his
reformation ?

3. What is the result when the higher and lower
forces are "married" ?

4. What is the legitimate "door" through which
spiritual energy enters man's consciousness?

5. What does Solomon's Porch symbolize?

6. How can a person be sure he is listening to the
"still small voice" ?

7. Metaphysically interpreted, what is the signifi-
cance of Jesus' activity near the Jordan ?

Chapter 11

1. What does the name Lazarus mean? What does
Lazarus represent?

2. What happens when man fails to recognize God
as the origin and support of his life? What is the remedy
for such a condition?

3. Describe one of the first steps in body restoration.

4. In what way does affirming life for another help
one to overcome death ?

5. Why do people grow old?

6. How is the "stone" rolled away?

Question Helps 191

7. Why is it important to give thanks for the mani-
festation even before it appears ?

8. Explain why Jesus "cried with a loud voice/'

9. Does the mind always accept Truth without ques-
tion?

10. Explain the symbology of Jesus' withdrawal into
Ephraim.

11. What does the feast of the Passover represent?

Chapter 12

1. What do we mean by the "fruit" of our thought?

2. What is the metaphysical significance of Mary and
Martha's serving Jesus?

3. What is symbolized by the anointing of Jesus' feet
by Mary?

4. How does sense consciousness betray man?

5. How does love heal?

6. Are "signs" something to be desired for their
own sake ?

7. How is equilibrium restored?

8. "We lose our life in the service of the good." Ex-
plain.

9. What was Jesus' mission on earth ?

10. Explain why Jesus had no real cause for worry.

11. What is represented by the multitude referred
to in verse 34?

12. What state of consciousness results when the
"Pharisaical intellect" rules?

13. Where does the preponderance of power in man
lie? What is the, true glory of man?

Chapter 13

1. Can man live unto himself alone? Justify your
answer.

2. How did sin come into the world? How is it
cast out? How did Jesus become the universal Saviour?

192 Question Helps

3. How can man appropriate His life essence and
repay Jesus for His great sacrifice?

4. What is soul unfoldment? How did Jesus teach it?

5 . How does one become truly great ?

6. Discuss the symbology of Jesus' washing His
disciples' feet.

7. How can one help mankind cleanse their under-
standing?

8. Why did Judas betray Jesus? Why did Jesus
permit the betrayal?

9. What is true glorification ?

10. Upon what spiritual quality does the preservation
of Christianity depend?

Chapter 14

1. Explain the relationship between the Father and
the Son.

2. Explain "I go to prepare a place for you." Why
did Jesus use the word "mansions" ?

3. How does man find the Father? How does the
Father principle operate?

4. What faculty does Philip represent? How does
this faculty attain its highest expression?

5. What is the cause of and remedy for man's fail-
ure to demonstrate?

6. Why is attention so vital in sustaining our spirit-
ual relation to the Father?

7. Where is the Spirit of truth? How is it brought
into active touch with our consciousness ?

8. Explain the Scripture "Ye behold me: because I
live, ye shall live also" and "In that day we shall know
that I am in my Father, and ye in me, and I in you."

9. In what sense is the individual man all that Jesus
claimed He was? How does he make it manifest?

10. How does Jesus manifest Himself to us today?

11. What is the nature and character of the ' 'per-
sonality" of the Holy Spirit?

Question Helps 193

Chapter 15

1. Explain the relation of Jesus to the Father.

2. Why must man make intelligent use of his talents
and faculties?

3. Explain how the power of the word functions
through the I AM.

4. When does man cease to strive in external ways ?

5. Give the method used to establish command over
the real forces of Being.

6. Why did Jesus call the disciples "friends" ?

7. Name the functions of the Holy Spirit.

Chapter 16

1 . What is the cause of persecution ?

2. Why was it expedient for Jesus to go away?

3. What is your conception of the Holy Spirit?

4. Jesus said, "A little while, and ye behold me
no more; and again a little while, and ye shall see me/'
Elucidate.

5. In reality what is man?

6. What in consciousness is "the crucifixion" ?

7. Jesus said, "In that day ye shall ask me no ques-
tion." Clarify.

8. In terms of mind what are "dark sayings"? In-
terpret "The night is far spent, and the day is at hand" ?

Chapter 17

1. For what was Jesus asking when He said, "Glorify
thy Son, that the Son may glorify thee"? For whom did
He pray?

2. When had Jesus made union with the Father?

3. To what extent does one experience wholeness
of mind and body?

4. What soul attitudes are necessary to the pro-
duction of the new race ?

194 Question Helps

5. Explain why man must change the basis of his
thinking from a grosser plane to that of pure mind.

6. Does God always answer prayer? What is the
highest form of prayer?

7. What attitude of mind is involved in seMess
prayer?

8. What is sanctification ? What is its result?

9. What is man's highest attainment?

10. Discuss obliteration of individual consciousness
versus expansion of the soul ?

Chapter 18

1. What does Kidron symbolize? Garden?

2. Interpret the action of Judas in the garden of
Kidron.

3. What action is indicated by Jesus* passing over the
brook Kidron?

4. Are spiritual forces invulnerable?

5. In what way are faith and love helpful in over-
coming?

6. Distinguish between Truth and the letter of the
law.

7. Explain the statement "Every idle word that men
shall speak, they shall give account thereof."

8. What is the remedy for the state of conscious-
ness represented by Barabbas ?

Chapter 19

1. What is the general theme of John 19?

2. Why does the sense man jeer at religion? What
is the spiritual significance of arraying Jesus in royal robes?

3. What is indicated by Pilate's vacillating attitude?

4. Metaphysically explained, why was it necessary
for Pilate and the Jews to co-operate in crucifying Jesus ?

Question Helps 195

5. What is symbolized by Jesus* seamless robe? In
what way is this symbol helpful today?

6. Discuss Jesus' great purpose in becoming one
of the human family ?

7. Was spiritual man crucified on the cross? Explain.

8. What in consciousness is "the Preparation"?

9. What is the lesson taught in John 19:31-37?
10. What is symbolized by Jesus* resting in the tomb

of Joseph of Arimathaea?

Chapter 20

1. What is the inner meaning of Mary's looking into
the tomb?

2. Explain the Scripture "I ascend unto my Father
and your Father, and my God and your God."

3. What is the significance of Jesus' words "Touch
me not" ? What do the two angels represent?

4. What is the most effective way to comfort the
bereaved? Does spiritual mind ever grieve?

5. What influence does the individual Christian have
upon the race ?

6. What does Thomas symbolize?

7. How is the "peace of God, which passeth all
understanding" acquired?

8. Why is spiritual discernment necessary in un-
derstanding the Resurrection? Is the raising of Jesus'
flesh body a "mystery"?

9. Explain something of the law by which the Res-
surrection was accomplished.

10. On what three planes of consciousness did Jesus
develop power?

11. How does Jesus quicken the bodies of men today?
How does man co-operate with Jesus in the regeneration?

12. How does man immortalize his body? In what way
is science helpful in the regeneration ?

13. Is the resurrection of man's flesh body a part of
spiritual evolution?

196 Question Helps

Chapter 21

1. Of what is the net symbolic? The sea?

2. What is the spiritual significance of casting the
net on the "right side" ?

3. Why does man sometimes fail to demonstrate
substance?

4. Discuss the symbology of the bread and fishes on
two planes of consciousness.

5. What lesson was Jesus teaching when He asked,
"Lovest thou me"? Why must love go hand in hand
with faith and the other faculties ?

6. Explain the inner meaning of verse 18.

7. In what way may the "manner of death" be said
to glorify God?

8. Metaphysically what is the "disciple whom Jesus
loved"?

9. What two attributes of the "mind of the Father"
are necessary in claiming one's good?

10. How may we "destroy the seeds of death" and
implant health and eternal life in the body?

11. Why is the resurrected body of Jesus not visible
today? How can man follow Jesus' example?

12. Paul said, "Be ye transformed by the renewing of
your mind." Explain.

(Publisher's ^Announcement

Mysteries of John, by Charles Fillmore is published by the
Unity School of Christianity, an independent educational
institution devoted to teaching the principles of Christianity
and the application of these principles to everyday life
and affairs. In addition to Mysteries of John Unity School
publishes the following other books:

BEGINNING AGAIN, by Frank B, Whitney

BOTH RICHES AND HONOR, by Annie Rzx Militz

CHRIST ENTHRONED IN MAN, by Cora Fillmore

CHRISTIAN HEALING, by Charles Fillmore

EFFECTUAL PRAYER, by Frances W. 'Foulks

GOD A PRESENT HELP, by H. Emilie Cady

GOD is THE ANSWER, by Dana Gatlin

GREAT PHYSICIAN, THE, by Ernest C. Wilson

HAVE WE LIVED BEFORE?, by Ernest C. Wilson

How I USED TRUTH, by H. Emilie Cody

JESUS CHRIST HEALS, by Charles Fillmore

KNOW THYSELF, by Richard Lynch

LESSONS IN TRUTH, by H. Emilie Cady

LETTERS OF MYRTLE FILLMORE

LOVINGLY IN THE HANDS OF THE FATHER, by Evelyn Whitell

MIGHTIER THAN CIRCUMSTANCE, by Frank B. Whitney

MYSTERIES OF GENESIS, by Charles Fillmore

NEW WAYS TO SOLVE OLD PROBLEMS, by Lowell Fillmore

PROSPERITY, by Charles Fillmore

THE SUNLIT WAY, by Ernest C. Wilson

TALKS ON TRUTH, by Charles Fillmore

TEACH us TO PRAY, by Charles and Cora Fillmore

TRUTH IDEAS OF AN M. D., by Dr. C. O. Southard

THE TWELVE POWERS OF MAN, by Charles Fillmore

WHAT ARE You ?, by Imelda Octavia Shanklin

WHATSOEVER YE SHALL ASK, by Zelia M. Walters

WORKING WITH GOD, by Gardner Hunting

You AND YOUR CHILD, by Zelia M. Walters

You CAN BB HEALED, by Clara Palmer

These books cover so many subjects of general and vital interest
that among them you are sure to find one that meets a need of your
own or that of a friend. Beautifully bound, gilt stamped, these
lovely Unity books are priced at $1 each.

UNITY SCHOOL OF CHRISTIANITY
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