Copyright. 1892 THE ALLIANCE PUBLISHING CO. Windsor Arcade, 569 Fifth Avenue New York, N. Y.
There is a perfect passivity which is not indolence. It is a living stillness born of trust. Quiet tension is not trust. It is simply compressed anxiety.
Who are there among those that have learned the law of Good and have tried to bring it into manifestation, that have not at times felt their physical being almost ready to snap asunder with the intensity of their "holding to the truth"? You believe in Omnipresent Life. You attempt to heal. A difficult case comes to you,— a case in which the patient is always wanting to know how soon she will be healed, etc. Her impatience and unbelief, together with your desire to prove the law to her, stimulate you, after a few treatments, to greater efforts, and almost immediately you find yourself thinking frequently of her when not treating, and trying to throw more force into the treatment when she is present. Then after giving a treatment you find a sense of fullness in your head which is very uncomfortable; and very soon, what at first was a delight to you becomes a burden, and you almost wish the patient would go to some one else. You cannot help wondering why she improved so perceptibly with the first few treatments, and afterwards, even with your increased zeal, seemed to stand still or get worse Let me tell you why. It is because when you first began to treat, you, so sure of the abundance of Divine Life, calmly and trustingly spoke the truth to your patient. When she got in a hurry, you, beginning to take on responsibility, which was God's, not yours, grew anxious, and began to cast upon her your compressed anxiety. You were no longer a channel for Divine Life, sweet, peaceful, harmonious, to flow through, but by your intensity and hurry you completely shut off the divine influx, and were able only to force upon her, out of your anxious mortal mind, a few strained, compulsory thoughts which held her as in a vise, and exhausted you.
Some healing and other demonstrations of power are brought to pass in this way, but it is always the stronger mortal thought controlling I the weaker, and is always wearing to the one working from such a plane.
So in this matter of God as our supply, or, any other side of the divine law which we from time to time attempt to bring into manifestation, the moment we begin to be anxious, then our quiet is simply the air-tight valve of tensiun or suppressed anxiety, which shuts out the very thing we are trying to bring about, and so prevents its manifestation.
This way of holding with intensity to a thought, be it mental argument for healing, or looking to God for material supply, recognizing that we ourselves have power by such firmness of thought to bring what we want into manifestation, is one way of obtaining results, but it is a hard way. We do thus give out what is within us, and it is helpful and beautiful as far as it goes; but by some mental law this intensity of thought xems to cut off our consciousness from the Fountain Head, thus preventing inflow and renewal therefrom. Hence the quick exhaustion and burdened feeling.
We need to rise above this state of tension, to one of living trust. There is such a thing as an indolent shifting of our responsibility upon an outside God, which means laziness, and which never brings anything into manifestation. But there is also a state of trustful passivity, which we must enter into to do the highest work.
There are some things which we are to do ourselves, but there are others which God does not expect us to do. (When I speak of ourselves as something apart from God, I simply mean our conscious selves. We are always one with God, but we do not always realize it consciously. I speak of ourselves as the conscious part of us.) They are His part, and our greatest trouble lies in our trying to do God's part, just because we have not learned how to trust Him to do it. We are, with our conscious thought, to speak the words of life, of truth, of abundant supply, and we are to act as though the words were true; but the "bringing it to pass" is the work of a Power that is higher than we,— a Presence which we do not see with these mortal eyes, but which is Omnipotent, and which will always rush to our rescue when we trust it.
From the smallest thing of our everyday life to the rolling away of the largest stone of difficulty from our path, it will come in to deliver us. But its working depends upon our trusting ; and trusting means getting still inside.
Carrie Judd, when asked if it was not hard work to keep herself always wrought up to a point of faith sufficient to bring into her life whatever she wanted, replied: "Is it hard work for a baby to lie in its mother's arms? Well, if I want anything, be it a pair of boots or a hundred dollars, I just ask God for it, and then I lie down in His arms (go about my work) and know that it is mine, giving not an instant's thought to the how or when of its coming; and it always comes."
In this effort of ours to bring into manifestation the good which we know belongs to every child of God, it is when we get beyond the point where we try to do it all ourselves, and let God do His part, that we get the desires of our heart.
After we have done our part faithfully, earnestly, we are told to "Stand still and see the salvation of God which He will work for you." "The Lord shad fight for you, and ye shall hold your peace." See the conditions here imposed. This invisible Presence will remove the big difficulties, which look to your mortal vision almost insurmountable, from your path, only on condition that you stand still. The Lord shall fight for you if ye hold your peace. But there is nowhere any such promise of deliverance for i you while you preserve a state of flutter within. Either one — this state of flutter, or a forced external quiet, which simply means compressed anxiety — completely prevents this invisible Omnipotent Force from doing one thing for our deliverance. It must be peace, peace: possess your soul in peace, and let God work.