Excerpts from
Résumé Practice book for 12 lessons of High Mysticism by Emma Curtis Hopkins Order in Adobe PDF eBook form for $4.95 or click here to order from Amazon.com Book Description
Résumé is the practice book for High Mysticism. This book has been out of print and will be most welcome by students of Emma Curtis Hopkins works of Truth. These practice guidelines were first offered in 1892 to her advanced students. at Chicago Theological Seminary and were modified over the years until their final presentation in 1918 with the publishing of her last book, High Mysticism. About the Author Emma Curtis Hopkins was the teacher of teachers, who taught the founders of Unity, Divine Science, Church of Truth, and Religious Science - the woman who invented the term Science of Mind back in the 1890's. She healed hundreds and taught thousands, empowered by her own line of reasoning and upper vision. 1.
REPENTANCE The High
and Lofty One inhabiting Eternity has been understood by His lovers to
be
forever inviting mankind to look unto His Countenance shining as the
sun with
healing strength. The Deity looketh upon us; let
us look to the Deity. This is the
way of salvation from sin, sickness, misfortune and death. Isaiah
under-stood
it as a Soundless Mandate: "Look unto me and be ye saved, all the ends
of
the earth" (Is. 45:22). Ezekiel
understood it as
the law of repentance, or returning: "Repent, and turn away your faces
from all your abominations" (Ezek. 14:6). Jesus called it The
Watch:
"What I say unto you, I say unto all, Watch" (Mark 13:37). Plato
understood the Watch as a privilege: "It is time to lift the eye
of the
soul above the outlandish slough in which it is buried, and set it
toward the
Elysian Fields." It has
been found that what we vision steadily causes our thinking. Even Hegel
noticed
this law in his Introduction to Logic, where he avers that we
secretly
perceive toward an object before thinking it. If we
exhibit in this posit we call our "me" according to the direction we
oftenest set this visional sense, which can see toward God or toward
the
workings of our own brain, it is high time we set the important and
all-achieving sense definitely toward that objective calculated to
build us to
the best advantage. If back
over the Tao, or Track, of this wonderful sense can come infinitesimal
pictures
of the objective it views toward, we will choose the "Great, the Mighty
God, great in counsel and mighty in work" (Jer. 32:19), for
our
objective. This is the way of being God-taught. "I will instruct thee
and
teach thee" (Ps. 82:8), It is the way of being divinely
guided.
"I will guide thee with mine eye" (Ps. 32:8). John the
Revelator was God-taught. He saw all truth in symbols, or pictures. He
called
the great lessons he learned, "Angels," or messages. He divided them
into seven. The seventh he repeats over and over, like Joshua sounding
one tone
with rams' horns on the seventh day of his circling of Jericho. The
tone John
sounds is, "I looked," and, "I beheld." With
obedience to the mandate, "Look unto me," John saw hail and fire
mingled with blood falling upon the earth (Rev. 8). "Hail" is
new fresh truth. How can we help having new truth if we set our eye in
a new
direction? It is the resistless truth of the eternal Heights. "Fire"
is the emblem of heavenly fervor. The heart flames up with new zeal,
new
ardour, new love, if the vision is upward. "Blood" is the emblem of new
life. Men can appear who
were not born of the will of man but of
the will of God. Such an one walked along with Tobias. Such an one
appeared to
Jacob. Such an one sometimes appears in our own age. Two were seen by a
highway
robber to be walking along with a missionary at midnight when the
missionary
supposed himself to be alone. The robber hurried away from the three of
them. This is
the new life we cannot help encountering as we seek our highest Good at
the
highest Source. The disciples felt their hearts burn while such an one
talked
with them as they walked toward Emmaus. Their oftime gaze had been
heavenward
where on the right hand of God Omnipotent they had visioned their Lord
and
Master, Jesus the Christ. As a
result of their upward watch, the empowering Angel of God's presence
was
tangible to them. Such appearances are the blood of obedience. John the
Revelator sees a third of the trees disappear. He sees all the green grass burn up (Rev.
8). "Trees" are the emblems of
flourishing practices. One-third of these practices cease, even in the
life of
the individual, as the flaming zeal for God kindles. Competitive
examinations,
competitive trades, competitive plat-forms, which constitute the ginger
and
glow of unvisioning life, cease for such as know that their true
provisions and
their true positions come straight from above, and nothing and nobody
can take
them from them. All strenuousness
on every line must cease. The laborers and anarchists, the pole hunters
and the
gold grabbers must calm down, for the Countenance that shineth hot with
healing
tenderness and rich giving is of more value than all that can possibly
come by
the clash of endeavor. "Grass" is emblem of the
seasons of human life,
childhood, youth, middle age, old age, such as the new people know not.
Did the
Son of God, seen in the fiery furnace by the King of Babylon, know
anything of
childhood and old age? (Dan. 3). The upward watch of the King
must once
have been true and steady to have found in the fiery furnace the man
with eternity
stamped upon his brow. The robber who beheld the two guardsmen of
the
missionary must have at some moment of his life looked upward, whence
the
daysprings fall, and some of the prisons where he was shut in must
have
sometimes been unaccountably opened for him. For the High and Lofty
Majesty
inhabiting Eternity is the "bad man's deliverer," said Lao-tze the
God-taught. The visional sense that seeks
the Vast Countenance ever shining hitherward,
can bring back news of any objective it sets itself toward, from the
rocks of
the gorges to the midnight stars. Did not untaught Bramahaupto find out
the
names and the motions of the suns and constellations by gazing toward
them even
in his dreams? Can you not feel that a starry radiance must have shone
forth
from Bramahaupto's eyes, since, "that thou seest man that too become
thou
must?" Obeying
the sublime mandate, "Look unto me," we sense the mystery of
redemptive
energy. John tells us that the Redeemed are given two songs (Rev.
15). Perpetually
recurring names are songs. Job was the song of his scornful
neighbors. "I
AM that I AM" was the song of Moses. ''Jesus Christ'' was
the
song of the first Christians. These names are full of the meaning of
life and
the transports of Eternal Truth. Zoroaster
was told that the name "I AM that I AM" is the name of kingly
might and majesty. He repeated it often and stepped out of the rank and
file of
men into rulership of the nation. "The
Lord is high above all nations and his glory above the heavens. "Who is like unto the Lord our
God who exalteth himself to
dwell on high? "He
raiseth the poor up out of the dust that He may set him with princes" (Ps. 113). With that
Name, which means that no one knows the nature and character of Him
that bears
it, Moses led two million slaves to triumphant liberty: "That led them
by
the right hand of Moses with his glorious arm, dividing the waters
before them,
to make himself an everlasting name" (Is. 63). With the
Song of the Lamb in his heart, Peter converted three thousand people to
Christianity by one transcendent sermon. "There is none other name
under
heaven given among men, whereby we must be saved," he said (Acts
4:12). Let us
take Monday to repent, or turn away our faces from all the things,
events and
people that call our attention. Let us often look upward toward the
Deity ever
beholding us. Let us tell that "Ain Soph Great Countenance of the
Absolute
above thinking and above being," as the Kabala avers, that we
know His
Name of uplifting might; His Name of majesty and grandeur. It is, I AM that I AM. Let us tell Him
that we know His Name of manifestation in the flesh; His embodying
Name, His
Name of our own manifested health and undefeatable free Spirit. It
is, Jesus
Christ. It is on the principle of doing
things in order, as Paul enjoined. (I Cor. 14-40),
that we begin
the week days with obedience to the heavenly ordinance, "Look unto
Me," which is preaching repen-tance, beginning at Jerusalem, or the
Self (Luke
24-47). 2. REMISSION On the
principle that what we oftenest view with the inner eye, that we show
forth
outwardly, we can easily understand why the poor cripple near the
temple gate (Acts 3), with vision in the dust, had never
felt the
dissolving of the
manacles of impotence till Peter and John bade him look up. Something then fell down over
his upward visioning and undid his
chains of mind and body."Preach remission, said Jesus. Preach the
dissolving Grace. "When men are cast down thou
shalt say, There is lifting up,
and God shall save him that hath low eyes said Eliphaz (Job 22:29).
There
are shouts of freedom handed down from antiquity that represent the
experiences
of remission or liberation of the upward watchers throughout the
ages. They
declare the disappearings of foolishness and ignorance. They are
recognitions
that foolish vir-gins or objectives, with no oil of healing and no
oil of
illuminating in their sayings, are shut out. There is
no oil of healing and no oil of illuminating in descriptions of evil in
any
way. Description of evil is a foolish virgin. The description of
evil doubles
evil. It does not lessen it. See then how foolish to describe evil and
thereby
double it. If we see an army of locusts alighting on the green
vegetation we
mourn because the people must starve. This is our foolishness. We
increase
starvation by such mourning. According to Jesus the risen and
triumphant man of
God, we are to look up to the shining face of our Father looking
tenderly down
upon us, and declare, "Steadfastly facing Thee, There is no evil on my
pathway." For only abundance and gentle kindness fall from the Vast
Countenance shining hither-ward. According to
the
experiences of the men of light, the locusts must vanish in
all directions if we exalt our vision above them—dissolved like the
Amorites
Moabites, and Seirs, from Jehoshaphat s pathway, when he said "Oh, our
God, our eyes are upon Thee" (II Chron. 20). St Augustine
found
that God sees no evil. So also did Habakkuk (1:13). We catch
the view
point of those with whom
we
associate. Let us catch the High God s view point and go free from
sight of evil.
Zephaniah cried, "Shout, O Zion: thou shalt not see evil any more!" (Zeph.
3). He saw for a short period as his God was seeing. Matter also has been found to
have no health in its
operations. No descriptions of matter
quicken the pulses with healing blood, or
fill the stomach with strengthening energy. No study of
matter
illuminates the spiritual wisdoms that wait like unlighted candles just
above
our heads. Only the kindling fires of God's hot glance
can illuminate our waiting intelligence. And
we must recognize the glance, acting under obedience to the
order,
"Behold Me" (Is. 65). Matter moves aside for indestructible
free grace to act, when by upward viewing we shout, "Facing Thee,
There
is no matter with its laws." Neither is
there any oil of healing in descriptions of lack and deprivation. This
is the
foolish virgin that woman is said to hug to herself. "No wine," she
says. "Not enough—not enough of this or of that good thing." She must
let go that foolish saying, and look up to him who saith, "They shall
want
for no good thing" (Ps. 34:10). She must preach to the heavens
that
facing the Father there is neither lack nor deprivation. There is
no acting free grace visible to one who describes hurts and pains.
Peter sank
into the raging waters when he took his gaze off the powerful Jesus (Matt.
14). But with his eye uplifted he walked above the waves, side by
side with
Omnipotence. There is a shout of liberty any one can give when hurts
come
grinding and burning upon him: "Facing Thee, There is nothing to fear,
for
nothing shall by any means hurt me" (Luke 10:19). All hurting
power
is darkness. The dayspring from on high gives light to them that sit in
darkness, to guide their feet into the way of peace (Luke 1:79). Sinfulness with its sickness
and death is only the description of
what is encountered by men with aberrated vision, or downward
gaze. It is
downward gazing to describe a child's bad temper or a friend's
unkindness. Not
only they, but we who describe, must get warped and ill by reason of
the
excitement their ill behavior causes us. It is the one foolish
virgin that
works with surprising haste. See how quickly you have cramps, or
influenza, or
something else, when you are excited by the wilfulness or deception of
your
wife, or husband, or friend. The shout of the free must be
given before we feel the freedom, as
the Sons of Judah at the watch tower in the wilderness shouted
liberty before
they came into it (II Chron. 20). Did
not Jesus shout,
"It is finished," before it was finished? But see how quickly the
anguish
left him when he shouted with a loud voice, "It is finished" (John
19:30). Let us take Tuesday to shout liberty — free grace —
remission —
unburdening, as we look upward. Free grace comes softly stealing over
the Tao,
or Track, of the upward watch. Take the shouts in order. Look up to the
Vast
Countenance with its beaming and kindling free grace, its dissolving
alkahest,
ever hitherward streaming, and with joyous heart proclaim: 1. Facing Thee,
there is no evil on my pathway— 2. There is no
matter with its laws— 3. There is no
loss, no lack, no deprivation— 4. There is
nothing to fear for there shall be no power to hurt— 5. There is
neither sin, nor sickness, nor death. Because Thou
Art The Unconditioned and The Absolute, I also am Unconditioned
and Absolute.
' Because Thou Art Omnipotent
Free Spirit, I also am Omnipotent Free
Spirit. |
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