In Tune with the Infinite: VIII. Coming into Fullness of Power

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COMING INTO FULLNESS OF POWER.

This is the Spirit of Infinite Power, and in the degree that we open ourselves to it does power become manifest in us. With God all things are possible,—that is, in conjunction with God all things are possible. The true secret of power lies in keeping one's connection with the God who worketh all things; and in the degree that we keep this connection are we able literally to rise above every conceivable limitation.

Why, then, waste time in running hither and thither to acquire power? Why waste time with this practice or that practice? Why not go directly to the mountain top itself, instead of wandering through the by-ways, in the valleys, and on the mountain sides? That man has absolute dominion, as taught in all the scriptures of the world, is true not of physical man, but of spiritual man. There are many animals, for example, larger and stronger, over which from a physical standpoint he would not have dominion, but he can gain supremacy over even

these by calling into activity the higher mental, psychic, and spiritual forces with which he is endowed.

Whatever can't be done in the physical can be done in the spiritual. And in direct proportion as a man recognizes himself as spirit, and lives accordingly, is he able to transcend in power the man who recognizes himself merely as material. All the sacred literature of the world is teeming with examples of what we call miracles. They are not confined to any particular times or places. There is no age of miracles in distinction from any other period that may be an age of miracles. Whatever has been done in the world's history can be done again through the operation of the same laws and forces. These miracles were performed not by those who were more than men, but by those who through the recognition of their oneness with God became God-men, so that the higher forces and powers worked through them.

For what, let us ask, is a miracle? Is it something supernatural? Supernatural only in the sense of being above the natural, or rather, above that which is natural to man in his ordinary state. A miracle is nothing more nor less than this. One who has come into a knowledge of his true identity, of his oneness with

the all-pervading Wisdom and Power, thus makes it possible for laws higher than the ordinary mind knows of to be revealed to him. These laws he makes use of; the people see the results, and by virtue of their own limitations, call them miracles and speak of the person who performs these apparently supernatural works as a supernatural being. But they as supernatural beings could themselves perform these supernatural works if they would open themselves to the recognition of the same laws, and consequently to the realization of the same possibilities and powers. And let us also remember that the supernatural of yesterday becomes, as in the process of evolution we advance from the lower to the higher, from the more material to the more spiritual, the common and the natural of today, and what seems to be the supernatural of today becomes in the same way the natural of tomorrow, and so on through the ages. Yes, it is the God-man who does the things that appear supernatural, the man who by virtue of his realization of the higher powers transcends the majority and so stands out among them. But any power that is possible to one human soul is possible to another. The same laws operate in every life. We can be men and women of power or we can be men and women

of impotence. The moment one vitally grasps the fact that he can rise he will rise, and he can have absolutely no limitations other than the limitations he sets to himself. Cream always rises to the top. It rises simply because it is the nature of cream to rise.

We hear much said of "environment." We need to realize that environment should never be allowed to make the man, but that man should always, and always can, condition the environment. When we realize this we will find that many times it is not necessary to take ourselves out of any particular environment, because we may yet have a work to do there; but by the very force we carry with us we can so affect and change matters that we will have an entirely new set of conditions in an old environment.

The same is true in regard to "hereditary" traits and influences. We sometimes hear the question asked, "Can they be overcome?" Only the one who doesn't yet know himself can ask a question such as this. If we entertain and live in the belief that they cannot be overcome, then the chances are that they will always remain. The moment, however, that we come into a realization of our true selves, and so of the tremendous powers and forces within,—the

powers and forces of the mind and spirit,—hereditary traits and influences that are harmful in nature will begin to lessen, and will disappear with a rapidity directly in proportion to the completeness of this realization.

yourself. Don't class yourself, don't allow yourself to be classed among the second-hand, among the they-say people. Be true to the highest within your own soul, and then allow yourself to be governed by no customs or conventionalities or arbitrary man-made rules that are not founded upon principle. Those things that are founded upon principle will be observed by the right-minded, the right-hearted man or woman, in any case.

Don't surrender your individuality, which is your greatest agent of power, to the customs and conventionalities that have gotten their life from the great mass of those who haven't enough force to preserve their individualities,—those who in other words have given them over as ingredients to the "mush of concession" which one of our greatest writers has said characterizes our modern society. If you do surrender your individuality in this way, you simply aid in increasing the undesirable conditions; in payment for this you become a slave, and the chances are that in time you will be unable to hold even the respect of those whom you in this way try to please.

If you preserve your individuality then you become a master, and if wise and discreet, your influence and power will be an aid in bringing

about a higher, a better, and a more healthy set of conditions in the world. All people, moreover, will think more of you, will honor you more highly for doing this than if you show your weakness by contributing yourself to the same "mush of concession" that so many of them are contributing themselves to. With all classes of people you will then have an influence. "A great style of hero draws equally all classes, all extremes of society to him, till we say the very dogs believe in him."

To be one's self is the only worthy, and by all means the only satisfactory, thing to be. "May it not be good policy," says one, "to be governed sometimes by one's surroundings?" What is good policy? To be yourself, first, last, and always.

"When we appeal to the Supreme and our life is governed by a principle, we are not governed either by fear of public opinion or loss of others approbation, and we may be sure that the Supreme will sustain us. If in any way we try to live to suit others we never shall suit them, and the more we try the more unreasonable

and exacting do they become. The government of your life is a matter that lies entirely between God and yourself, and when your life is swayed and influenced from any other source you are on the wrong path." When we find the kingdom within and become centred in the Infinite, then we become a law unto ourselves. When we become a law unto ourselves, then we are able to bring others to a knowledge of laws higher than they are governed or many times even enslaved by.

When we have found this centre, then that beautiful simplicity, at once the charm and the power of a truly great personality, enters into our lives. Then all striving for effect,—that sure indicator of weakness and a lack of genuine power,—is absent. This striving for effect that is so common is always an indicator of a lack of something. It brings to mind the man who rides behind a dock-tailed horse. Conscious of the fact that there is not enough in himself to attract attention, in common with a number of other weaklings, he adopts the brutal method of having his horse's tail sawed off, that its unnatural, odd appearance may attract from people the attention that he of himself is unable to secure.

But the one who strives for effect is always

fooled more than he succeeds in fooling others. The man and the woman of true wisdom and insight can always see the causes that prompt, the motives that underlie the acts of all with whom he or she comes in contact. "He is great who is what he is from nature and who never reminds us of others."

The men and the women who are truly awake to the real powers within are the men and women who seem to be doing so little, yet who in reality are doing so much. They seem to be doing so little because they are working with higher agencies, and yet are doing so much because of this very fact. They do their work on the higher plane. They keep so completely their connection with the Infinite Power that It does the work for them and they are relieved of the responsibility. They are the care-less people. They are care-less because it is the Infinite Power that is working through them, and with this Infinite Power they are simply cooperating.

The secret of the highest power is simply the uniting of the outer agencies of expression with the Power that works from within. Are you a painter? Then in the degree that you open yourself to the power of the forces within will you become great instead of mediocre. You

can never put into permanent form inspirations higher than those that come through your own soul. In order for the higher inspirations to come through it, you must open your soul, you must open it fully to the Supreme Source of all inspiration. Are you an orator? In the degree that you come into harmony and work in conjunction with the higher powers that will speak through you will you have the real power of moulding and of moving men. If you use merely your physical agents, you will be simply a demagogue. If you open yourself so that the voice of God can speak through and use your physical agents, you will become a great and true orator, great and true in just the degree that you so open yourself.

Are you a singer? Then open yourself and let the God within pour forth in the spirit of song. You will find it a thousand times easier than all your long and studied practice without this, and other things being equal, there will come to you a power of song so enchanting and so enrapturing that its influence upon all who hear will be irresistible.

When my cabin or tent has been pitched during the summer on the edge or in the midst of a forest, I have sometimes lain awake on my cot in the early morning, just as the day was

beginning to break. Silence at first. Then an intermittent chirp here and there. And as the unfolding tints of the dawn became faintly perceptible, these grew more and more frequent, until by and by the whole forest seemed to burst forth in one grand chorus of song. Wonderful! wonderful! It seemed as if the very trees, as if every grass-blade, as if the bushes, the very sky above, and the earth beneath, had part in this wonderful symphony. Then, as I have listened as it went on and on, I have thought, What a study in the matter of song! If we could but learn from the birds. If we could but open ourselves to the same powers and allow them to pour forth in us, what singers, what movers of men we might have! Nay, what singers and what movers of men we would have!

Do you know the circumstances under which Mr. Sankey sang for the first time "The Ninety and Nine?" Says one of our able journals: "At a great meeting recently in Denver, Mr. Ira W. Sankey, before singing 'The Ninety and Nine,' which, perhaps, of all his compositions is the one that has brought him the most fame, gave an account of its birth. Leaving Glasgow for Edinburg with Mr. Moody, he stopped at a news-stand and bought a penny

religious paper. Glancing over it as they rode on the cars, his eye fell on a few little verses in the corner of the page. Turning to Mr. Moody he said, 'I've found my hymn.' But Mr. Moody was busily engaged and did not hear a word. Mr. Sankey did not find time to make a tune for the verses, so he pasted them in his music scrapbook.

"One day they had an unusually impressive meeting in Edinburg, in which Dr. Bonar had spoken with great effect on 'The Good Shepherd.' At the close of the address Mr. Moody beckoned to his partner to sing. He thought of nothing but the Twenty-third Psalm, but that he had sung so often. His second thought was to sing the verses he had found in the newspaper, but the third thought was, how could it be done when he had no tune. Then a fourth thought came, and that was to sing them anyway. He put the verses before him, touched the keys of the organ, opened his mouth and sang, not knowing where he was going to come out. He finished the first verse amid profound silence. He took a long breath and wondered if he could sing the second the same way. He tried and succeeded; after that it was easy to sing it. When he finished the hymn the meeting was all broken down and the throngs

were crying. Mr. Sankey says it was the most intense moment of his life. Mr. Moody said he never heard a song like it. It was sung at every meeting, and was soon going over the world."

When we open ourselves to the highest inspirations they never fail us. When we fail to do this we fail in attaining the highest results, whatever the undertaking.

Are you a writer? Then remember that the one great precept underlying all successful literary work is, Look into thine own heart and write. Be true. Be fearless. Be loyal to the promptings of your own soul. Remember that an author can never write more than he himself is. If he would write more, then he must be more. He is simply his own amanuensis. He in a sense writes himself into his book. He can put no more into it than he himself is.

If he is one of a great personality, strong in purpose, deep in feeling, open always to the highest inspirations, a certain indefinable something gets into his pages that makes them breathe forth a vital, living power, a power so great that each reader gets the same inspirations as those that spoke through the author. That that's written between the lines is many times more

than that that's written in the lines. It is the spirit of the author that engenders this power. It is this that gives that extra twenty-five or thirty per cent that takes a book out of the class called medium and lifts it into the class called superior,—that extra per cent that makes it the one of the hundred that is truly successful, while the ninety-nine never see more than their first edition.

It is this same spiritual power that the author of a great personality puts into his work, that causes it to go so rapidly from reader to reader; for the only way that any book circulates in the ultimate is from mouth to mouth, any book that reaches a large circulation. It is this that many times causes a single reader, in view of its value to himself, to purchase numbers of copies for others. "A good poem," says Emerson, "goes about the world offering itself to reasonable men, who read it with joy and carry it to their reasonable neighbors. Thus it draws to it the wise and generous souls, confirming their secret thoughts, and through their sympathy really publishing itself."

This is the type of author who writes not with the thought of having what he writes become literature, but he writes with the sole thought of reaching the hearts of the people, giving them

something of vital value, something that will broaden, sweeten, enrich, and beautify their lives; that will lead them to the finding of the higher life and with it the higher powers and the higher joys. It most always happens, however, that if he succeeds in thus reaching the people, the becoming literature part somehow takes care of itself, and far better than if he aimed for it directly.

The one, on the other hand, who fears to depart from beaten paths, who allows himself to be bound by arbitrary rules, limits his own creative powers in just the degree that he allows himself so to be bound. "My book," says one of the greatest of modern authors, "shall smell of the pines and resound with the hum of insects. The swallow over my window shall interweave that thread or straw he carries in his bill into my web also." Far better, gentle sage, to have it smell of the pines and resound with the hum of insects than to have it sound of the rules that a smaller type of man gets by studying the works of a few great, fearless writers like yourself, and formulating from what he thus gains a handbook of rhetoric. "Of no use are the men who study to do exactly as was done before, who can never understand that today is a new day."

When Shakspeare is charged with debts to

his authors, Landor replies: "Yet he was more original than his originals. He breathed upon dead bodies and brought them into life." This is the type of man who doesn't move the world's way, but who moves the world his way.

I had rather be an amanuensis of the Infinite God, as it is my privilege literally to be, than a slave to the formulated rules of any rhetorician, or to the opinions of any critic. Oh, the people, the people over and over! Let me give something to them that will lighten the every-day struggles of our common life, something that will add a little sweetness here, a little hope there, something that will make more thoughtful, kind, and gentle this thoughtless, animal-natured man, something that will awaken into activity the dormant powers of this timid, shrinking little woman, powers that when awakened will be irresistible in their influence and that will surprise even herself. Let me give something that will lead each one to the knowledge of the divinity of every human soul, something that will lead each one to the conscious realization of his own divinity, with all its attendant riches, and glories, and powers,—let me succeed in doing this, and I can then well afford to be careless as to whether the

critics praise or whether they blame. If it is blame, then under these circumstances it is as the cracking of a few dead sticks on the ground below, compared to the matchless music that the soft spring gale is breathing through the great pine forest.

Are you a minister, or a religious teacher of any kind? Then in the degree that you free yourself from the man-made theological dogmas that have held and that are holding and limiting so many, and in the degree that you open yourself to the Divine Breath, will you be one who will speak with authority. In the degree that you do this will you study the prophets less and be in the way of becoming a prophet yourself. The way is open for you exactly the same as it has ever been open for anyone.

If when born into the world you came into a family of the English-speaking race, then in all probability you are a Christian. To be a Christian is to be a follower of the teachings of Jesus, the Christ; to live in harmony with the same laws he lived in harmony with: in brief, to live his life. The great central fact of his teaching was this conscious union of man with the Father. It was the complete realization of this oneness with the Father on his part that made Jesus the Christ. It was through this

that he attained to the power he attained to; that he spake as never man spake.

He never claimed for himself anything that he did not claim equally for all mankind. "The mighty works performed by Jesus were not exceptional, they were the natural and necessary concomitants of his state; he declared them to be in accordance with unvarying order; he spoke of them as no unique performances, but as the outcome of a state to which all might attain if they chose. As a teacher and demonstrator of truth, according to his own confession, he did nothing for the purpose of proving his solitary divinity. . . . The life and triumph of Jesus formed an epoch in the history of the race. His coming and victory marked a new era in human affairs; he introduced a new because a more complete ideal to the earth, and when his three most intimate companions saw in some measure what the new life really signified, they fell to the earth, speechless with awe and admiration."

By coming into this complete realization of his oneness with the Father, by mastering, absolutely mastering every circumstance that crossed his path through life, even to the death of the body, and by pointing out to us the great laws which are the same for us as they were for

him, he has given us an ideal of life, an ideal for us to attain to here and now, that we could not have without him. One has conquered first; all may conquer afterward. By completely realizing it first for himself, and then by pointing out to others this great law of the at-one-ment with the Father, he has become probably the world's greatest saviour.

Don't mistake his mere person for his life and his teachings, an error that has been made in connection with most all great teachers by their disciples over and over again. And if you have been among the number who have been preaching a dead Christ, then for humanity's sake, for Christ's sake, for God's sake, and I speak most reverently, don't steal the people's time any longer, don't waste your own time more, in giving them stones in place of bread, dead form for the spirit of living truth. In his own words, "let the dead bury their dead." Come out from among them. Teach as did Jesus, the living Christ. Teach as did Jesus, the Christ within. Find this in all its transcendent beauty and power,—find it as Jesus found it, then you also will be one who will speak with authority. Then you will be able to lead large numbers of others to its finding. This is the pearl of great price.

It is the type of preacher whose soul has never as yet even perceived the vital spirit of the teachings of Jesus, and who as a consequence instead of giving this to the people, is giving them old forms and dogmas and speculations, who is emptying our churches. This is the type whose chief efforts seem to be in getting men ready to die. The Germans have a saying, Never go to the second thing first. We need men who will teach us first how to live. Living quite invariably precedes dying. This also is true, that when we once know how to live, and live in accordance with what we know, then the dying, as we term it, will in a wonderfully beautiful manner take care of itself. It is in fact the only way in which it can be taken care of.

It is on account of this emptying of our churches, for the reason that the people are tiring of mere husks, that many short-sighted people are frequently heard to say that religion is dying out. Religion dying out? How can anything die before it is really born? And so far as the people are concerned, religion is just being born, or rather they are just awaking to a vital, every-day religion. We are just beginning to get beyond the mere letter into its real, vital spirit. Religion dying out? Impossible even

to conceive of. Religion is as much a part of the human soul as the human soul is a part of God. And as long as God and the human soul exist, religion will never die.

Much of the dogma, the form, the ceremony, the mere letter that has stood as religion,—and honestly, many times, let us be fair enough to say,—this, thank God, is rapidly dying out, and never so rapidly as it is today, By two methods it is dying. There is, first, a large class of people tired of or even nauseated with it all, who conscientiously prefer to have nothing rather than this. They are simply abandoning it, the same as a tree abandons its leaves when the early winter comes. There is, second, a large class in whom the Divine Breath is stirring, who are finding the Christ within in all its matchless beauty and redeeming power. And this new life is pushing off the old, the same as in the spring the newly awakened life in the tree pushes off the old, lifeless leaves that have clung on during the winter, to make place for the new ones. And the way this old dead leaf religion is being pushed off on every hand is indeed most interesting and inspiring to witness.

Let the places of those who have been emptying our churches by reason of their attempts to give stones for bread, husks and chaff for the

life-giving grain, let their places be taken even for but a few times by those who are open and alive to these higher inspirations, and then let us again question those who feel that religion is dying out. "It is the live coal that kindles others, not the dead." Let their places be taken by those who have caught the inspiration of the Divine Breath, who as a consequence have a message of mighty value and import for the people, who by virtue of this same fact are able to present it with a beauty and a power so enrapturing that it takes captive the soul. Then we will find that the churches that today are dotted here and there with a few dozen people will be filled to overflowing, and there will not be even room enough for all who would enter. "Let the shell perish that the pearl may appear." We need no new revelations as yet. We need simply to find the vital spirit of those we already have. Then in due time, when we are ready for them, new ones will come, but not before.

"What the human soul, all the world over, needs," says John Pulsford, "is not to be harangued, however eloquently, about the old, accepted religion, but to be permeated, charmed, and taken captive by a warmer and more potent Breath of God than they ever felt before. And

all your external and superficial experience of nature and the world."

There is but one source of power in the universe. Whatever then you are, painter, orator, musician, writer, religious teacher, or whatever it may be, know that to catch and take captive the secret of power is so to work in conjunction with the Infinite Power, in order that it may continually work and manifest through you. If you fail in doing this, you fail in everything. If you fail in doing this, your work, whatever it may be, will be third or fourth rate, possibly at times second rate, but it positively never can be first rate. Absolutely impossible will it be for you ever to become a master.

Whatever estimate you put upon yourself will determine the effectiveness of your work along any line. As long as you live merely in the physical and the intellectual, you set limitations to yourself that will hold you as long as you so live. When, however, you come into the realization of your oneness with the Infinite Life and Power, and open yourself that it may work through you, you will find that you have entered upon an entirely new phase of life, and that an ever increasing power will be yours. Then it will be true that your strength will be as the strength of ten because your heart is pure.