MYRTLE FILLMORE: MY 'BEFORE' AND 'AFTER' PICTURES
As we move into the final week of this class, Dr. Tom has asked us to go back and read the blog post that we made during the first week of this class. In that assignment we were asked to give our impressions of Myrtle, what we felt were her key views, and our reactions. Dr. Tom asked us to do this before we launched into reading her books and any research studies. Now our assignment is to reassess our initial impressions. Based on our studies where have our impressions of Myrtle changed and where do they remain the same?
The work for this class has led me to reassess some of my key views about Myrtle, including:
"THE KINDER AND GENTLER MYRTLE": In my first week blogI said that one of the things that led me to join Unity church in the 1980s was the love and warmth that I felt in Unity. I then said that I grew to associate this love, compassion and warmth with Myrtle. In my mind I saw Myrtle as a kindly grandmother full of spiritual truth. After reading her books and a biography of Myrtle, I've come to realize that Myrtle was full of love, compassion, and warmth-- but many times she could be as hard as nails. She did not flinch from saying difficult things to some people. She could be an iron fist in a velvet glove. She would respond to a letter writer by saying, in effect: You don't seem to be doing the spiritual work! If you are not willing to do the work then you won't experience the blessings. At other times she practically says to the letter writer––pointblank –– Do you really believe in Unity principles, or are you just saying the words? In many ways, the Myrtle I loved before this class was almost one-dimensional stick figure. I now see that she certainly wasn't that, and she knew when to use tough love.
MYRTLE'S METHODIST ROOTS: In my first week's missive I mentioned how Myrtle was raised in a very strict Methodist home and church. Even as a child she did not believe in the hellfire and damnation preached by her parent's church. All this may be true, but what I have come to believe is that in many ways Myrtle's Methodist roots had a deep (and often unconscious) impact on her well into the 20th century. In a reply to one of my recent blogs, I was asked by one of my fellow classmates how one could determine this Methodist connection (particularly when it was sometimes unconscious)?
I would suggest that Myrtle's relationship to Methodism was very much like James Joyce's relationship with Ireland and the Catholic Church. Yes, Joyce left Ireland as a young artist, and he never returned. Joyce left the church at even an earlier age. But all one has to do is look at Joyce's works (from his early book of short stories-- DUBLINERS-- to his last work (FINNIGAN'S WAKE) to see that in so many ways Joyce never left Ireland or the Catholic Church. He might not have agreed in so many ways with Irish culture and Roman Catholic the theology. Nevertheless, he took so much from both treasure trove's and wove them into his books in new and exciting ways. In the same way, Myrtle might have left the hellfire and damnation behind, but many themes and folkways from John Wesley and company remained in Myrtle, I believe. Wesley emphasized the baptism of fire-- the deep and strong relationship with Christ. Myrtle may have redefined what was meant by the Christ, but I believe there is a Weslyan connection. Even the concept of revival and the camp meeting found their way into Unity in large part because of Myrtle. I found it interesting that our class at one point used the Methodist quadrilateral (Yes, Dr. Tom adjusted it for Unity purposes, but it wasn't the Buddhist quadrilateral:))
THEY WERE LETTERS!: Intellectually I knew that Myrtle's 'books' were composed of individual letters that had been strung together to form books. I am glad that we have Myrtle.s HEALING LETTERS, etc. But I now have a much deeper awareness that these 'books' were really specific letters written to specific letter writers who had specific concerns-- and came from very different spiritual places. Myrtle had a gift to respond to a letter writer based upon that individual's needs. I now believe that this sensitivity to a specific person's needs and spiritual condition must be taken into consideration when we look back at Myrtle's words. It is very easy to draw universal conclusions from a specific letter when Myrtle was actually stating something in a way that a specific reader might gain the most.
REGENERATION, ETC.: I gained an awful lot from our class 'discussion' about Myrtle and regeneration, reincarnation, and transition. I now realize that Myrtle's views could shift overtime-- and the emphasis could change. Nevertheless, I still believe that Myrtle's ultimate goal was spiritual growth and fully realizing the Christ within. I am sorry for this sports analogy, but here it goes: Myrtle wanted to get the ball in the end zone (or to have us realize that the ball way already in the end zone:)) As time passed, I think that Myrtle realized more and more that there were several different ways to 'score.' While her original goal may have been regeneration, she made a fantastic score by the way she made her transition.
I have enjoyed this class including Dr. Tom's assignments and your blogs. I think all of our comments led to a very rich and productive discussion.
Tuesday, August 26, 2014
Tuesday, August 19, 2014
MYRTLE'S ADVICE: BE BOLD LIKE MARY!
Dr. Tom has asked us to pick a letter from Myrtle Fillmore's book, HEALING LETTERS. He is asked that this letter not be one that we have used and consulted before. We are then asked to explain the challenge and opportunity that the letter addresses, and we are asked to explain Myrtle's healing theology as applied to this specific case.
The letter that I have chosen comes from the chapter on Maternity (p. 116-117). A woman writes to Myrtle telling her that she is pregnant and has many fears associated with the pregnancy. Besides physical fears associated with this pregnancy, the woman also has concerns about her parenting abilities. There also seems to be an issue of worthiness as a parent.
Myrtle's suggestions––and healing theology––go directly to Scriptures. But Myrtle is not talking about events that happened long ago and far away. She advises the woman to see herself as Mary birthing the Christ. "Let your soul magnify the Lord, as did the mother of Jesus," Myrtle encourages her, in other words, to be bold and see the Mary in you. Instead of this identification being sacrilegious, Myrtle views this as a royal road to eliminate the error thoughts which are plaguing this woman.
When it comes to fears about pregnancy, Mary had every reason to take the prize. But then the angel told Mary to "fear not" (or to get out of the grip of error thoughts). Luke 1: 46-55 tells how Mary magnified the Lord: "My soul exalts the Lord, and my spirit has rejoice in God my Savior. For he has had regard for my humble state... From this time on all generations will count me blessed. For the Mighty One has done great things for me..." Myrtle went straight to the Magnificat (which many point to as one of the oldest hymns in Christian Scriptures), and Myrtle asked this mother to see herself as birthing the Christ.
Myrtle then turns to a fundamental aspect of Unity's tradition in an effort to eliminate error thoughts-- such as lack, unworthiness, and fear. Myrtle asks for some reflection. She says point-blank to this woman that "There is but one Presence and one Power, God, the good." Myrtle seems to be saying: Do you really believe this Unity concept, or are they just words that you have been saying? She is asking this woman to reflect on Truth principles as they directly apply to this situation. If the woman does in fact believe the Truth principles, then it follows that "God is preparing the way for your child to come forth easily, joyously, in perfect safety. God's love surrounds, enfolds, and protects you, and all is well," Myrtle reflects.
Myrtle then draws upon her experience. "Relax and free every muscle in your body from tenseness... You can relax and rest in the assurance that you are being protected." But there is a caveat here. Myrtle seems to be saying that one has to do the work to receive the benefits from Spirit.
"In your oneness with God everything is now and will be in divine order, and all is well," Myrtle reminds this woman– and us.
In a sense this may seem to be a strange letter for me––a man--to pick. But let me give some backstory as to why it is very relevant to me and spoke to me. As many of you know, my wife, Debbie, and I are trying to adopt a child. Without going into all of the details, it has been a very arduous road, to say the least. There are times when error thoughts have cropped up, such as: It will never happen to us; How we ever be able to afford another child-- particularly with me being a full-time student?; We're too old to adopt a child? etc.
The moment I saw this letter, I was drawn to it. I think it contains very sound advice on how to deal with our thoughts associated with becoming a parent.
Tuesday, August 12, 2014
MYRTLE FILLMORE'S THEOLOGY OF HEALING
This week's assignment is to use a Methodist schema to detail and explain Myrtle Fillmore's theology of healing. Dr Tom has somewhat altered the Methodist schema into what he has called a "Unity Quadrilateral."
I think it is sound to use a model outline-- even if altered for Unity needs-- that goes back to John Wesley. One of the important things I have learned in this class is how large an impact Methodism had on Myrtle. Often what Unity students learn is that Myrtle rejected the "hellfire and damnation" part of her childhood religious background. But what we Unity students are not shown (and here I am thinking of students on the level of Unity SEE courses) is how much of Methodism influenced Myrtle (even if it was subconsciously). One could argue that in many ways James Joyce never left Ireland. His native country had such a profound impact on Joyce from his first to last published book. I believe the same is true for Myrtle (be it Wesley's concepts of the "second baptism" to the need for revival, etc.)
Thus, I believe Myrtle's theology of healing can be mapped as follows on the Unity Quadrilateral"
SCRIPTURE: Myrtle gave great importance to Scripture. In her HEALING LETTERS and HOW TO LET GOD HELP YOU she quotes from the Bible time and time again to prove how her theology of healing was grounded in Scripture. In earlier weeks the blogs in this class were full of Myrtle's quotes from the Bible backing up her theology. However, as Neal Vahle has pointed out, Myrtle-- and Charles-- believed that traditional "Christianity had failed to interpret Scripture accurately...Christianity also erred by teaching that Jesus was sent by God the Father to save humankind from sin by dying on the cross." 1/ Myrtle's views on Scripture, as they relate to healing, can be boiled down to several key points:
---The Bible was written by humans, and it records a spiritual journey-- and spiritual evolution-- of humankind. The Bible thus contains great metaphysical truths, and is not just a history lesson of ancient days. It is also about archetypes that are very much in us today.
--Humans were created in God's image. That means that the Divine Spark-- of the Christ-- is inside of us all. This is our essential nature.
--As children of the Most High we "do not inherit sickness." Our natural condition is health.
--Jesus is our Way-Shower, and he discovered "the Christ within." He also told us that we "would do greater things" than even he did.
Myrtle believed that the above was all Biblically grounded and engine on which we should propel healing.
TRADITION: As noted above I believe that Myrtle took much from her Methodist tradition-- even if she was not always conscious of this. Among the Methodist traditions included the following:
--There is no pre-ordained "elect." Methodists in the early days tended to come from the lower middle class in the community and not the wealthy (While this was changing even in Myrtle's childhood, the Methodist roots were not the high and mighty within the community.) Myrtle believed that many Native Americans were closer to Spirit than many of the wealthy upper middle class Christians she knew. 2/
--Healing and Truth principles were open to all and were not respecter of class or social position.
--Similar to John Wesley, Myrtle believed that one must have a direct and personal relationship with Spirit (i.e., Myrtle went even more down this road than Wesley since she believed that we are one with the One).
--This strong connection with Spirit just doesn't happen out of the blue. It requires hard and constant work (such as affirmative prayer and denials). But this Spiritual relationship will grown and the flow of Spiritual power will increase if one makes the effort.
--Similar to the Methodist tradition, Myrtle saw the vital importance of spiritual communities and not being a "lone ranger."
EXPERIENCE: As they often say in 12 Step programs: "Pain is the touchstone of spiritual growth." Myrtle felt that we could learn key Truths by other means than pain, but she knew that there was often nothing like a health challenge or some other crisis to "jump start" one's exploration into the power of healing. On a personal level Myrtle's health crisis on the 1880s provided more than enough fuel to jump start her spiritual transformation. But when faced with the "dark night of the soul", a new and higher road to health comes into view-- and we can become teachable as we might not have been before. From these "dark nights" we finally gain the energy to reject error thoughts that may have chained us up for years.
But there is also a communal side to experience. Myrtle found that the best way to keep centered on the Truths was to give them away freely. There was great truth to the Biblical notion that "where two or more are gathered in my name...." One of the best ways to not fall back into error thoughts is to help others reject error thoughts.
REFLECTION: Myrtle's theology of healing did NOT reject the intellectual side. Her college education is reflected in her theology of healing. Myrtle made significant departures from orthodox Christian Science. Healing can be a mutlidimensional process that includes both the world of the spirit and the world of science. Myrtle also saw much wisdom in what Aldous Huxley called the "Perennial Philosophy" (i.e., wisdom of the ages). God gave us this "perennial philosophy" to help accomplish our healing.
While Scripture was very important to Myrtle, she did not believe that revelation was only something that happened long ago and far away. Divine Mind is active in us today. Thus, the intuitive side often played an important role in our healing-- and was Spirit given.
Thus, for Myrtle healing was not a one legged stool. Healing was a multidimensional process and our birthright. God's grace shines on us through many different windows (even though this Quadrilateral model reduces the number of windows down to four).
__________
1/ Neal Vahle, THE UNITY MOVEMENT, p. 68-69.
2/ Thomas E. Witherspoon, Recorded Lectures on the History of the Unity Movement, www.truth.net (accessed August 12, 1914.) (The lecture on Myrtle's years in Colorado)
This week's assignment is to use a Methodist schema to detail and explain Myrtle Fillmore's theology of healing. Dr Tom has somewhat altered the Methodist schema into what he has called a "Unity Quadrilateral."
I think it is sound to use a model outline-- even if altered for Unity needs-- that goes back to John Wesley. One of the important things I have learned in this class is how large an impact Methodism had on Myrtle. Often what Unity students learn is that Myrtle rejected the "hellfire and damnation" part of her childhood religious background. But what we Unity students are not shown (and here I am thinking of students on the level of Unity SEE courses) is how much of Methodism influenced Myrtle (even if it was subconsciously). One could argue that in many ways James Joyce never left Ireland. His native country had such a profound impact on Joyce from his first to last published book. I believe the same is true for Myrtle (be it Wesley's concepts of the "second baptism" to the need for revival, etc.)
Thus, I believe Myrtle's theology of healing can be mapped as follows on the Unity Quadrilateral"
SCRIPTURE: Myrtle gave great importance to Scripture. In her HEALING LETTERS and HOW TO LET GOD HELP YOU she quotes from the Bible time and time again to prove how her theology of healing was grounded in Scripture. In earlier weeks the blogs in this class were full of Myrtle's quotes from the Bible backing up her theology. However, as Neal Vahle has pointed out, Myrtle-- and Charles-- believed that traditional "Christianity had failed to interpret Scripture accurately...Christianity also erred by teaching that Jesus was sent by God the Father to save humankind from sin by dying on the cross." 1/ Myrtle's views on Scripture, as they relate to healing, can be boiled down to several key points:
---The Bible was written by humans, and it records a spiritual journey-- and spiritual evolution-- of humankind. The Bible thus contains great metaphysical truths, and is not just a history lesson of ancient days. It is also about archetypes that are very much in us today.
--Humans were created in God's image. That means that the Divine Spark-- of the Christ-- is inside of us all. This is our essential nature.
--As children of the Most High we "do not inherit sickness." Our natural condition is health.
--Jesus is our Way-Shower, and he discovered "the Christ within." He also told us that we "would do greater things" than even he did.
Myrtle believed that the above was all Biblically grounded and engine on which we should propel healing.
TRADITION: As noted above I believe that Myrtle took much from her Methodist tradition-- even if she was not always conscious of this. Among the Methodist traditions included the following:
--There is no pre-ordained "elect." Methodists in the early days tended to come from the lower middle class in the community and not the wealthy (While this was changing even in Myrtle's childhood, the Methodist roots were not the high and mighty within the community.) Myrtle believed that many Native Americans were closer to Spirit than many of the wealthy upper middle class Christians she knew. 2/
--Healing and Truth principles were open to all and were not respecter of class or social position.
--Similar to John Wesley, Myrtle believed that one must have a direct and personal relationship with Spirit (i.e., Myrtle went even more down this road than Wesley since she believed that we are one with the One).
--This strong connection with Spirit just doesn't happen out of the blue. It requires hard and constant work (such as affirmative prayer and denials). But this Spiritual relationship will grown and the flow of Spiritual power will increase if one makes the effort.
--Similar to the Methodist tradition, Myrtle saw the vital importance of spiritual communities and not being a "lone ranger."
EXPERIENCE: As they often say in 12 Step programs: "Pain is the touchstone of spiritual growth." Myrtle felt that we could learn key Truths by other means than pain, but she knew that there was often nothing like a health challenge or some other crisis to "jump start" one's exploration into the power of healing. On a personal level Myrtle's health crisis on the 1880s provided more than enough fuel to jump start her spiritual transformation. But when faced with the "dark night of the soul", a new and higher road to health comes into view-- and we can become teachable as we might not have been before. From these "dark nights" we finally gain the energy to reject error thoughts that may have chained us up for years.
But there is also a communal side to experience. Myrtle found that the best way to keep centered on the Truths was to give them away freely. There was great truth to the Biblical notion that "where two or more are gathered in my name...." One of the best ways to not fall back into error thoughts is to help others reject error thoughts.
REFLECTION: Myrtle's theology of healing did NOT reject the intellectual side. Her college education is reflected in her theology of healing. Myrtle made significant departures from orthodox Christian Science. Healing can be a mutlidimensional process that includes both the world of the spirit and the world of science. Myrtle also saw much wisdom in what Aldous Huxley called the "Perennial Philosophy" (i.e., wisdom of the ages). God gave us this "perennial philosophy" to help accomplish our healing.
While Scripture was very important to Myrtle, she did not believe that revelation was only something that happened long ago and far away. Divine Mind is active in us today. Thus, the intuitive side often played an important role in our healing-- and was Spirit given.
Thus, for Myrtle healing was not a one legged stool. Healing was a multidimensional process and our birthright. God's grace shines on us through many different windows (even though this Quadrilateral model reduces the number of windows down to four).
__________
1/ Neal Vahle, THE UNITY MOVEMENT, p. 68-69.
2/ Thomas E. Witherspoon, Recorded Lectures on the History of the Unity Movement, www.truth.net (accessed August 12, 1914.) (The lecture on Myrtle's years in Colorado)
Thursday, August 7, 2014
MYRTLE & KING TUT
"Your Honor, I promise that King Tut will directly tie into Myrtle Fillmore's views on regeneration and reincarnation, as well as my client's views and future directions for the Unity movement."
The Judge responds: "I will allow this line questioning for now, but be careful counselor."
"Thank you your Honor."
_____
My number on the Dr. Tom Index is a 2.
First, this week is Myrtle's birthday. Happy Birthday Myrtle!
Second, since we just moved to Lee's Summit, we have been trying to learn more-- and experience-- the Greater Kansas City community. And we have have been having a great time.
Yesterday we went to Kansas City's Union Station to see the exhibition on Tutankhamen. It was fantastic. First, the period of the 1880s to 1920s and Egypt is shown, and it was from this that Howard Carter dreamed that he would find the tomb of the great King Tut. Then you are led into the Egypt of this period and into Carter's fantastic discover of the tomb of Tutankhamen. You are shown chambers that look exactly like what Carter saw. But then in other halls the objects are "unpacked" and you can see them individually and up close. You can read about them and listen to short lectures on various things related to the burial of an Egyptian King. You are taken through the Egyptian Book of the Dead and the key gods and symbols.
I was amazed. I can't tell you how many times the words "resurrection", "regeneration", and "reincarnation" were used. No, this was not modern scholars placing modern usage on ancient Egyptians. This was example after example of ancient Egypt dealing with the same Jungian archetypes that are in our heads today.
For the moment, put aside resurrection, regeneration, and reincarnation. There was King Tut slaying the monster. It looked in so many ways like St. George slaying the dragon. You don't buy that one, then how about the goddess Isis holding here baby Horus-- It was so much like Mary holding Jesus that you have seen a million times!
It then struck me how I view Myrtle and Charles' views on regeneration, resurrection, and reincarnation. Myrtle and Charles are dealing with very important archetypes-- just as Jung did (and I mean this as a great compliment to Myrtle and Charles!) Jung was very interested in alchemy, but not because he wanted to turn base metals into gold. He saw in alchemy very strong metaphysical truths. We are like base metals but we also contain an inner gold. This Philosopher's Stone can change base metals into a "shining city on a hill." Alchemy was a powerful representation of individualization, Jung explained.
In the same way both the Egyptian Book of the Dead (and Tutankhamen's tomb) and Myrtle and Charles were dealing with very powerful archetypes including: eternal life, zeal, being young in spirit, etc. One of the recorded lectures at the Union Station exhibit talked about how the Egyptians believed that "ba" (i.e., the spiritual life force) has to be recombined with the physical corpse for the King to have eternal life. I see "regeneration" as trying to infuse the material body with "ba." Myrtle was expressing her dreams, images, and faith about several key archetypes that have been active in the human psyche going back to ancient Egypt-- and beyond!
It was interesting, at times the "lectures" on ancient Egypt even talked about a "material realm" and a "spiritual realm." It almost sounded like Heart-Based Metaphysics (and the relative realm and the absolute realm).
Does this mean that what Myrtle was talking about has no actual physical reality. I for one do believe that there is a physical reality to what Myrtle and Charles were saying. Look at Charles: "I sizzle with zeal"--- and he said that in his 90s. Myrtle and Charles were young in heart and active. Or as my former home church minister- Rev. Donna Johnson-- once said, "Could you imagine Charles if he were alive now? He would have been all over the internet!"
My wife-- Debbie-- worked several years in a health clinic. She said to me, "The people who retain a positive attitude show a much higher probability of recovery than the folks in negative thinking."
I think St. Paul had it right: "Now we see through a glass darkly." I love Physics-- and science in general. Currently we believe that over 96 % of the universe is made up of dark matter and dark energy. Only about 4 % is made up of elements-- like gold, helium, carbon, etc.-- that we know on earth. The problem is that we know next to nothing about dark energy and dark matter. If Physics knows so little about 96 % of the universe-- or even if this is the only physical universe-- we should not feel bad that we know so little about regeneration, reincarnation, and resurrection.
One of the best comments I have ever hear about this came from my spiritual mentor Rev EJ Niles (who was the minister of my home church before she came to Unity Institute). She said that the final chapter on all of this has yet to be written-- or understood-- by us. "Charles and Myrtle could prove to be way ahead of their times in their thinking," she added.
That is what I love about Unity-- that it is open to new ideas and not frozen in times. All I know is that I want to be in my 90s and say, "I sizzle with zeal." I would like to know when it is time to make my transition-- like Myrtle-- and go in peace and faith that "I can do more from the other side." So even if we do not hit the mark of perfect regeneration, I want that imperfect regeneration that will give me "life and life abundantly." Don't you?
I think it is foolish to believe that for all times only Jesus will reach the mark of resurrection and regeneration. Like Al Jolson, I believe, "You aint seen nothing yet."
"Your Honor, I promise that King Tut will directly tie into Myrtle Fillmore's views on regeneration and reincarnation, as well as my client's views and future directions for the Unity movement."
The Judge responds: "I will allow this line questioning for now, but be careful counselor."
"Thank you your Honor."
_____
My number on the Dr. Tom Index is a 2.
First, this week is Myrtle's birthday. Happy Birthday Myrtle!
Second, since we just moved to Lee's Summit, we have been trying to learn more-- and experience-- the Greater Kansas City community. And we have have been having a great time.
Yesterday we went to Kansas City's Union Station to see the exhibition on Tutankhamen. It was fantastic. First, the period of the 1880s to 1920s and Egypt is shown, and it was from this that Howard Carter dreamed that he would find the tomb of the great King Tut. Then you are led into the Egypt of this period and into Carter's fantastic discover of the tomb of Tutankhamen. You are shown chambers that look exactly like what Carter saw. But then in other halls the objects are "unpacked" and you can see them individually and up close. You can read about them and listen to short lectures on various things related to the burial of an Egyptian King. You are taken through the Egyptian Book of the Dead and the key gods and symbols.
I was amazed. I can't tell you how many times the words "resurrection", "regeneration", and "reincarnation" were used. No, this was not modern scholars placing modern usage on ancient Egyptians. This was example after example of ancient Egypt dealing with the same Jungian archetypes that are in our heads today.
For the moment, put aside resurrection, regeneration, and reincarnation. There was King Tut slaying the monster. It looked in so many ways like St. George slaying the dragon. You don't buy that one, then how about the goddess Isis holding here baby Horus-- It was so much like Mary holding Jesus that you have seen a million times!
It then struck me how I view Myrtle and Charles' views on regeneration, resurrection, and reincarnation. Myrtle and Charles are dealing with very important archetypes-- just as Jung did (and I mean this as a great compliment to Myrtle and Charles!) Jung was very interested in alchemy, but not because he wanted to turn base metals into gold. He saw in alchemy very strong metaphysical truths. We are like base metals but we also contain an inner gold. This Philosopher's Stone can change base metals into a "shining city on a hill." Alchemy was a powerful representation of individualization, Jung explained.
In the same way both the Egyptian Book of the Dead (and Tutankhamen's tomb) and Myrtle and Charles were dealing with very powerful archetypes including: eternal life, zeal, being young in spirit, etc. One of the recorded lectures at the Union Station exhibit talked about how the Egyptians believed that "ba" (i.e., the spiritual life force) has to be recombined with the physical corpse for the King to have eternal life. I see "regeneration" as trying to infuse the material body with "ba." Myrtle was expressing her dreams, images, and faith about several key archetypes that have been active in the human psyche going back to ancient Egypt-- and beyond!
It was interesting, at times the "lectures" on ancient Egypt even talked about a "material realm" and a "spiritual realm." It almost sounded like Heart-Based Metaphysics (and the relative realm and the absolute realm).
Does this mean that what Myrtle was talking about has no actual physical reality. I for one do believe that there is a physical reality to what Myrtle and Charles were saying. Look at Charles: "I sizzle with zeal"--- and he said that in his 90s. Myrtle and Charles were young in heart and active. Or as my former home church minister- Rev. Donna Johnson-- once said, "Could you imagine Charles if he were alive now? He would have been all over the internet!"
My wife-- Debbie-- worked several years in a health clinic. She said to me, "The people who retain a positive attitude show a much higher probability of recovery than the folks in negative thinking."
I think St. Paul had it right: "Now we see through a glass darkly." I love Physics-- and science in general. Currently we believe that over 96 % of the universe is made up of dark matter and dark energy. Only about 4 % is made up of elements-- like gold, helium, carbon, etc.-- that we know on earth. The problem is that we know next to nothing about dark energy and dark matter. If Physics knows so little about 96 % of the universe-- or even if this is the only physical universe-- we should not feel bad that we know so little about regeneration, reincarnation, and resurrection.
One of the best comments I have ever hear about this came from my spiritual mentor Rev EJ Niles (who was the minister of my home church before she came to Unity Institute). She said that the final chapter on all of this has yet to be written-- or understood-- by us. "Charles and Myrtle could prove to be way ahead of their times in their thinking," she added.
That is what I love about Unity-- that it is open to new ideas and not frozen in times. All I know is that I want to be in my 90s and say, "I sizzle with zeal." I would like to know when it is time to make my transition-- like Myrtle-- and go in peace and faith that "I can do more from the other side." So even if we do not hit the mark of perfect regeneration, I want that imperfect regeneration that will give me "life and life abundantly." Don't you?
I think it is foolish to believe that for all times only Jesus will reach the mark of resurrection and regeneration. Like Al Jolson, I believe, "You aint seen nothing yet."
Tuesday, July 29, 2014
MYRTLE & REGENERATION: Words & Deeds
In considering Myrtle Fillmore's views on regeneration, I think it is very important to go beyond what she said and wrote. It is critical to also examine how she lived in reality and other biographic facts.
John Mitchell was the Attorney General in the Nixon Administration. He became very famous for saying, "Look at what we do and not just at what we say." This turned out to be a very prescient admonition! Thus I will first examine Mrs. Fillmore's words regarding regeneration. But then, equally as important, we should look at she lived her life at several key junctions.
The Words:
Myrtle Fillmore was very clear in her stand on regeneration and the Biblical support for her position. She noted that, "Years have no power to take from life that which God has ordained shall be endless, permanent, enduring, eternal life...Doesn't Jesus Christ tell us plainly, 'He that believeth on the Son hath eternal life?' "I give unto them eternal life; and they shall never perish.' 'For as the Father hath life in himself, even so gave he to the Son to have life in himself.' 'I cam that they may have life, and may have it abundantly.' 1/
She went on to note that "Jesus Christ resurrected His body temple from the tomb, and He lives in this spiritualized body now...He promised that the things He did all His followers would do' " 2/
Neal Vahle, in his biography of Myrtle Fillmore, insists that "Myrtle believed human beings could-- through the proper understanding and application of Truth Principles-- regenerate the cells of their bodies, remain youthful and vigorous despite advancing years, and ultimately overcome physical death...This was not a task for the faint hearted. 'It is no easy matter,' she warned.' " 3/
She believed that "Thoughts are formative", and the key was "As he thinketh within himself, so is he." 4/
Myrtle Fillmore had a very striking similarity to Adam Smith (who is often pointed to as the father of modern Economics. No, I have not come across and evidence that Myrtle ever read Adam Smith. But the online lectures by Rev. Thomas E. Witherspoon on the history of Unity indicates that both Charles and Myrtle were interested in the entrepreneurial spirit both in religion and commerce.) Smith's great classic, THE WEALTH OF NATIONS, is very interested in how a poor society can become wealthy. But for Smith it was NEVER 'wealth for wealth's sake.' For Smith is was always about something he called 'Natural Liberty.' He saw wealth as a way of producing a society that could be interested in freedom, liberty, and the development of the individual and culture. In a same way, for Myrtle Fillmore, regeneration was not about looking like some young movie star for all ages. Regeneration was about becoming more of love and service to "the Christ within." Health and vitality were important so that they could be productive resources leading to the abundant life-- which meant more spiritual growth and realizing an even greater unity with the One.
The Deeds:
Beyond Myrtle's words, what can we learn from her life about her views on regeneration?
I believe we can learn several important points, including:
-- Myrtle did not believe that Planet Earth and our current bodies (however transformed) were the only way that a person could experience spiritual growth. I think Myrtle had some very similar views as Joseph Campbell. In his book A Hero of A Thousand Faces, Campbell points out that despite their differences, there is a very similar pattern to the hero stories and myths from around the world. It might take different twists and turns in different cultures, but the pattern was clear. But there was no one path that resulted in spiritual transformation.
--Myrtle believed in regeneration, but felt for her it would happen for her in a different realm and place from Earth-- and she did not have to keep on working with the same body. But regeneration would come. She knew when it was time for her to make her transition in 1931 (despite her seeming good health!) Her friend Earnest Wilson asked her to stay on Planet Earth. But Myrtle responded: "Now Earnet, you know better. It's time for me to make the change. Besides, you know I can help more from the other side of life than I can from this." 5/
--Thus, regeneration was very important to her theology and goals. But she did not think it could only happen one way. Like Joseph Campbell, she believed that regeneration could have 'a thousand different faces.'
A Closing Thought:
When we think about regeneration and Myrtle-- and Charles-- Fillmore, I think we should keep in mind Albert Einstein and quantum mechanics. Einstein always have some serious doubts about quantum theory. Yes, it worked, he said. But "God does not play dice with the universe."
Currently, most leading physicists of our day would see Einstein as the "odd man out" in terms of quantum mechanics. But you never know! It could very well be that by the 22nd Century there is a major change in physics and Einstein's views on quantum mechanics are seen as prescient as John Mitchell's views of the actions of the Nixon Administration. :))
In a similar manner, some of Myrtle and Charles' views on regeneration may seem questionable to some today. But who knows if they turn out to be as prescient as Einstein's views on quantum mechanics?
1/ Myrtle Fillmore, Healing Letters, p. 91
2/ ibid.
3/Neal Vahle, Torch-Bearer to Light the Way, p. 92
4/Myrtle Fillmore, HTLGHY, p. 75
5/ Neal Vahle, op. cit./ p. 137-138.
In considering Myrtle Fillmore's views on regeneration, I think it is very important to go beyond what she said and wrote. It is critical to also examine how she lived in reality and other biographic facts.
John Mitchell was the Attorney General in the Nixon Administration. He became very famous for saying, "Look at what we do and not just at what we say." This turned out to be a very prescient admonition! Thus I will first examine Mrs. Fillmore's words regarding regeneration. But then, equally as important, we should look at she lived her life at several key junctions.
The Words:
Myrtle Fillmore was very clear in her stand on regeneration and the Biblical support for her position. She noted that, "Years have no power to take from life that which God has ordained shall be endless, permanent, enduring, eternal life...Doesn't Jesus Christ tell us plainly, 'He that believeth on the Son hath eternal life?' "I give unto them eternal life; and they shall never perish.' 'For as the Father hath life in himself, even so gave he to the Son to have life in himself.' 'I cam that they may have life, and may have it abundantly.' 1/
She went on to note that "Jesus Christ resurrected His body temple from the tomb, and He lives in this spiritualized body now...He promised that the things He did all His followers would do' " 2/
Neal Vahle, in his biography of Myrtle Fillmore, insists that "Myrtle believed human beings could-- through the proper understanding and application of Truth Principles-- regenerate the cells of their bodies, remain youthful and vigorous despite advancing years, and ultimately overcome physical death...This was not a task for the faint hearted. 'It is no easy matter,' she warned.' " 3/
She believed that "Thoughts are formative", and the key was "As he thinketh within himself, so is he." 4/
Myrtle Fillmore had a very striking similarity to Adam Smith (who is often pointed to as the father of modern Economics. No, I have not come across and evidence that Myrtle ever read Adam Smith. But the online lectures by Rev. Thomas E. Witherspoon on the history of Unity indicates that both Charles and Myrtle were interested in the entrepreneurial spirit both in religion and commerce.) Smith's great classic, THE WEALTH OF NATIONS, is very interested in how a poor society can become wealthy. But for Smith it was NEVER 'wealth for wealth's sake.' For Smith is was always about something he called 'Natural Liberty.' He saw wealth as a way of producing a society that could be interested in freedom, liberty, and the development of the individual and culture. In a same way, for Myrtle Fillmore, regeneration was not about looking like some young movie star for all ages. Regeneration was about becoming more of love and service to "the Christ within." Health and vitality were important so that they could be productive resources leading to the abundant life-- which meant more spiritual growth and realizing an even greater unity with the One.
The Deeds:
Beyond Myrtle's words, what can we learn from her life about her views on regeneration?
I believe we can learn several important points, including:
-- Myrtle did not believe that Planet Earth and our current bodies (however transformed) were the only way that a person could experience spiritual growth. I think Myrtle had some very similar views as Joseph Campbell. In his book A Hero of A Thousand Faces, Campbell points out that despite their differences, there is a very similar pattern to the hero stories and myths from around the world. It might take different twists and turns in different cultures, but the pattern was clear. But there was no one path that resulted in spiritual transformation.
--Myrtle believed in regeneration, but felt for her it would happen for her in a different realm and place from Earth-- and she did not have to keep on working with the same body. But regeneration would come. She knew when it was time for her to make her transition in 1931 (despite her seeming good health!) Her friend Earnest Wilson asked her to stay on Planet Earth. But Myrtle responded: "Now Earnet, you know better. It's time for me to make the change. Besides, you know I can help more from the other side of life than I can from this." 5/
--Thus, regeneration was very important to her theology and goals. But she did not think it could only happen one way. Like Joseph Campbell, she believed that regeneration could have 'a thousand different faces.'
A Closing Thought:
When we think about regeneration and Myrtle-- and Charles-- Fillmore, I think we should keep in mind Albert Einstein and quantum mechanics. Einstein always have some serious doubts about quantum theory. Yes, it worked, he said. But "God does not play dice with the universe."
Currently, most leading physicists of our day would see Einstein as the "odd man out" in terms of quantum mechanics. But you never know! It could very well be that by the 22nd Century there is a major change in physics and Einstein's views on quantum mechanics are seen as prescient as John Mitchell's views of the actions of the Nixon Administration. :))
In a similar manner, some of Myrtle and Charles' views on regeneration may seem questionable to some today. But who knows if they turn out to be as prescient as Einstein's views on quantum mechanics?
1/ Myrtle Fillmore, Healing Letters, p. 91
2/ ibid.
3/Neal Vahle, Torch-Bearer to Light the Way, p. 92
4/Myrtle Fillmore, HTLGHY, p. 75
5/ Neal Vahle, op. cit./ p. 137-138.
Tuesday, July 22, 2014
A Response to "Mrs. Kendrick's Letter"
(The following has been done as an assignment for Dr. Tom's online class on Myrtle Fillmore. In this assignment Dr. Tom wrote a fictional letter from a Mrs. Kendrick, and dated the letter July 1924. Our assignment is to pretend that we are back in1924 and working for Myrtle Fillmore. We are to draft a letter responding to Mrs. Kendrick's note. Mrs. Fillmore will read our draft. Thus, the following is a fictional draft letter for Mrs. Fillmore's eyes.)
August 28, 1924
Dear Mrs. Kendrick,
I was delighted to receive your letter. It brought back memories of my childhood spiritual roots in the Methodist church. Despite some of my differences with the church of my father, I do remember fondly that there was much good in this church which has blessed me over the years.
You know it was never the intention of my husband and me to start a new denomination. Our original hope, and it still abides with us, was to be fortunate enough to found a religious educational movement which would attract people from all denominations. We have never claimed new revelation or anything like that. What we feel we have been graced with are some key ways to make Christianity practical in this day and age. Our vision is that all may come and study these ways that were used by our Master Teacher, and then we hope that they will be able to go back and share with their communities what we "have been so freely given."
I guess you also know that temperance means a great deal to us. Health is our natural birthright, and as Peter tells us, "Be alert and of sober mind."
The issue that you raise concerning heaven and the exclusion of so-called 'non-believers' also was a source of real agony for me some time ago. I too heard people I love say such things. The conflict it created in me came down to this: How could there be an all-loving God who behaved in a less mature manner than the "butcher, the baker, and the candlestick-maker"? Jesus Christ urges us to expect far more from the one whom he called "Father."
It then dawned on me that perhaps it wasn't Scriptures that was presenting such a narrow picture of our Father. Maybe it was only the narrow interpretations that were being applied to Scripture. As Jesus told us: "I stand at the door and knock. If anyone hears my voice and opens the door, I will come in." I sometimes think that all too often we Christians tend to worship the "door" instead of the essential lessons of our Savior. What was Jesus' essential teachings on this subject? I believe that they were as follows: "The Kingdom of God is inside of you." Nobody-- not any high church council-- can take that away. Heaven is a state of consciousness. When we feel at one with the One we are in heaven-- right here and right now. When we feel cut off from our Spiritual Source, we are in a mental state of hell-- no matter how many high church council's tell us differently. It is "as a man thinketh." That is the key. "The Christ within" is truly "our hope of glory."
Remember the time Jesus went to the temple and saw the sanctimonious Pharisee who thought he was bound for glory because he had dotted all of his ritual "Ps and Qs"? There was another man who may have not said all of the priestly prayers and "correct words', but his "heart broke open to the Lord." Jesus said it was the second man who went home "justified."
The way of the Spirit is a broad and expansive highway, and we are all "children of the most High." My suggestion is to rest in peace in this knowledge, and do not fall into contentious arguments with your fellow parishioners. Instead be a "city on the hill" and "your light will shine forth."
Concerning your health, rest assured that if I had believed my doctors way back in the 1880s, I would not be here today to share with you. I have met many wonderful doctors over the years, but I have found it necessary to always listen to the "Great Physician" first. My suggestion is to see yourself whole and free-- as that is the Truth about you.
When I first read in Scriptures that Jesus said, "The field is white and ready for harvest", I thought that he said this in the summer or fall. But now many leading Biblical scholars believe that Jesus said this in the dead of winter. We have the same power as Jesus to see beyond material appearances. Do this in your prayer times and you will be amazed at the positive changes that will come about. I look forward to hearing about your progress in this area.
Thank you for your support and kind words.
Blessings,
Myrtle Fillmore
(The following has been done as an assignment for Dr. Tom's online class on Myrtle Fillmore. In this assignment Dr. Tom wrote a fictional letter from a Mrs. Kendrick, and dated the letter July 1924. Our assignment is to pretend that we are back in1924 and working for Myrtle Fillmore. We are to draft a letter responding to Mrs. Kendrick's note. Mrs. Fillmore will read our draft. Thus, the following is a fictional draft letter for Mrs. Fillmore's eyes.)
August 28, 1924
Dear Mrs. Kendrick,
I was delighted to receive your letter. It brought back memories of my childhood spiritual roots in the Methodist church. Despite some of my differences with the church of my father, I do remember fondly that there was much good in this church which has blessed me over the years.
You know it was never the intention of my husband and me to start a new denomination. Our original hope, and it still abides with us, was to be fortunate enough to found a religious educational movement which would attract people from all denominations. We have never claimed new revelation or anything like that. What we feel we have been graced with are some key ways to make Christianity practical in this day and age. Our vision is that all may come and study these ways that were used by our Master Teacher, and then we hope that they will be able to go back and share with their communities what we "have been so freely given."
I guess you also know that temperance means a great deal to us. Health is our natural birthright, and as Peter tells us, "Be alert and of sober mind."
The issue that you raise concerning heaven and the exclusion of so-called 'non-believers' also was a source of real agony for me some time ago. I too heard people I love say such things. The conflict it created in me came down to this: How could there be an all-loving God who behaved in a less mature manner than the "butcher, the baker, and the candlestick-maker"? Jesus Christ urges us to expect far more from the one whom he called "Father."
It then dawned on me that perhaps it wasn't Scriptures that was presenting such a narrow picture of our Father. Maybe it was only the narrow interpretations that were being applied to Scripture. As Jesus told us: "I stand at the door and knock. If anyone hears my voice and opens the door, I will come in." I sometimes think that all too often we Christians tend to worship the "door" instead of the essential lessons of our Savior. What was Jesus' essential teachings on this subject? I believe that they were as follows: "The Kingdom of God is inside of you." Nobody-- not any high church council-- can take that away. Heaven is a state of consciousness. When we feel at one with the One we are in heaven-- right here and right now. When we feel cut off from our Spiritual Source, we are in a mental state of hell-- no matter how many high church council's tell us differently. It is "as a man thinketh." That is the key. "The Christ within" is truly "our hope of glory."
Remember the time Jesus went to the temple and saw the sanctimonious Pharisee who thought he was bound for glory because he had dotted all of his ritual "Ps and Qs"? There was another man who may have not said all of the priestly prayers and "correct words', but his "heart broke open to the Lord." Jesus said it was the second man who went home "justified."
The way of the Spirit is a broad and expansive highway, and we are all "children of the most High." My suggestion is to rest in peace in this knowledge, and do not fall into contentious arguments with your fellow parishioners. Instead be a "city on the hill" and "your light will shine forth."
Concerning your health, rest assured that if I had believed my doctors way back in the 1880s, I would not be here today to share with you. I have met many wonderful doctors over the years, but I have found it necessary to always listen to the "Great Physician" first. My suggestion is to see yourself whole and free-- as that is the Truth about you.
When I first read in Scriptures that Jesus said, "The field is white and ready for harvest", I thought that he said this in the summer or fall. But now many leading Biblical scholars believe that Jesus said this in the dead of winter. We have the same power as Jesus to see beyond material appearances. Do this in your prayer times and you will be amazed at the positive changes that will come about. I look forward to hearing about your progress in this area.
Thank you for your support and kind words.
Blessings,
Myrtle Fillmore
Wednesday, July 16, 2014
MYRTLE FILLMORE AND SALVATION: Ignorance is NOT Bliss!
My reading of Myrtle Fillmore's HEALING LETTERS brings me to the conclusion that Myrtle Fillmore did believe that humans need salvation. But her concept of salvation (and the need for it) was a different "take" from most of the Christians of her day.
Salvation 'from' what?
I believe that one of the central points that Myrtle was making is that 'ignorance is not bliss.' Or to use the modern equivalent: 'No brain and no pain' is not the way to go. Myrtle sees many people dying of 'thirst' because they do not comprehend that they are standing in the purest of mountain streams full of fresh and sweet water. This abundant water is free and flows constantly. To use Jesus' metaphor, this stream consists of "living water" that can totally quench one's thirst. And yet all too many people are not aware that they are standing in the stream.
I don't see any evidence that Myrtle Fillmore ever read anything by Franz Kafka. But there is a great short story by Kafka that sums up Myrtle's views on salvation and ignorance. In Kafka's story a man is in desperate need to see the King. He goes to the castle and stands in front of the castle doorway hoping to gain admittance. However, there is a guard at the castle doorway, and this soldier tells the man that he cannot go into the castle just yet. Perhaps someday soon the man will be allowed to enter the castle, the guard tells the man. Years pass, and the man remains outside of the castle doorway waiting to be admitted. Seasons come and seasons go, and still the man waits before the guard.
Kafka then writes that the man becomes very old, and he is near death still waiting in front of the castle. Right before the man dies, the guard comes over to the man and says to him: "You could've entered the castle anytime you wanted to, and I was just here to put a roadblock in your way. But now that you are too feeble to move, I don't have to block your way anymore. Goodbye." And with that the guard goes into the castle, and the man dies. (These are paraphrases from Kafka. Debbie, Rachel, and I just moved into a house near Unity Village. I can't find our coffee maker let alone my copies of Kafka--so paraphrases will have to do this week.)
In line with Kafka's story, Myrtle writes, "If an individual fails to see wherein he has transgressed the law of life and omnipresent good, he will continue to claim responsibilities that are not his and burdens that he need not assume and that hinder his progress." (p. 23) She adds that, "Each one must draw upon the source for his own sustenance, and for his own light and willpower." (p. 22) The spiritual awareness of our mothers and fathers, or the spiritual awareness of previous generations or even current friends, will not save us from fatal ignorance. Each individual has to directly experience the stream of living water--or, to use Kafka's analogy, push past roadblocks and enter the castle.
In terms of 'salvation from what', Myrtle brings in an important subplot. For many people, ignorance leads to idolatry (or worshiping at the shrines of false gods). It is from this futile direction that error thoughts and 'race consciousness' take hold of an individual. "Wherever beliefs in materiality, in the power of disease, or in adversity of any sort have been allowed to settle into the mind and result in formations of flesh or in functional activity, it takes great illumination––and not only illumination but ernest, constant identification of ourselves with Jesus Christ and his wonderful humility and obedience, and with spiritual knowledge of mastering the physical elements––to dissolve these beliefs," Myrtle notes. (p. 56)
And this directly leads in to the 'salvation by what' question. If ignorance is the problem, then Myrtle insists that "Truth" (with a capital T) is the solution. She says that the "moment a person yields his self to Godlikeness, he is letting the Spirit of God burst the shell of doubt and fear, and the light of faith reveals to him the light of life." (p. 25) Myrtle tells us that: "You are the executive of your indwelling Lord, and every instant you draw from him wisdom, life, energy, strength, power, and substance to meet the moments most pressing need."(p. 128) Returning to Kafka story, it was in death that the man learned that he could have entered the castle at any time. Salvation comes when we, in life, realize that we can enter the castle-- and we take every action to do so. But as Myrtle points out "it is not by personal might, nor by personal power, but by the Spirit of the Lord that all things are accomplished." (p. 128)
This raises the 'salvation for what' question. Here I see Myrtle indicating a twofold path. The first reason for salvation is that we "might have life and have it abundantly" (as Jesus notes). This is not possible when we are weighed down in error thoughts and race consciousness. However there is a second reason for salvation according to Myrtle. When we experience unity with the One, we are able to help others "seek the indwelling Christ." (p. 85)
My reading of Myrtle Fillmore's HEALING LETTERS brings me to the conclusion that Myrtle Fillmore did believe that humans need salvation. But her concept of salvation (and the need for it) was a different "take" from most of the Christians of her day.
Salvation 'from' what?
I believe that one of the central points that Myrtle was making is that 'ignorance is not bliss.' Or to use the modern equivalent: 'No brain and no pain' is not the way to go. Myrtle sees many people dying of 'thirst' because they do not comprehend that they are standing in the purest of mountain streams full of fresh and sweet water. This abundant water is free and flows constantly. To use Jesus' metaphor, this stream consists of "living water" that can totally quench one's thirst. And yet all too many people are not aware that they are standing in the stream.
I don't see any evidence that Myrtle Fillmore ever read anything by Franz Kafka. But there is a great short story by Kafka that sums up Myrtle's views on salvation and ignorance. In Kafka's story a man is in desperate need to see the King. He goes to the castle and stands in front of the castle doorway hoping to gain admittance. However, there is a guard at the castle doorway, and this soldier tells the man that he cannot go into the castle just yet. Perhaps someday soon the man will be allowed to enter the castle, the guard tells the man. Years pass, and the man remains outside of the castle doorway waiting to be admitted. Seasons come and seasons go, and still the man waits before the guard.
Kafka then writes that the man becomes very old, and he is near death still waiting in front of the castle. Right before the man dies, the guard comes over to the man and says to him: "You could've entered the castle anytime you wanted to, and I was just here to put a roadblock in your way. But now that you are too feeble to move, I don't have to block your way anymore. Goodbye." And with that the guard goes into the castle, and the man dies. (These are paraphrases from Kafka. Debbie, Rachel, and I just moved into a house near Unity Village. I can't find our coffee maker let alone my copies of Kafka--so paraphrases will have to do this week.)
In line with Kafka's story, Myrtle writes, "If an individual fails to see wherein he has transgressed the law of life and omnipresent good, he will continue to claim responsibilities that are not his and burdens that he need not assume and that hinder his progress." (p. 23) She adds that, "Each one must draw upon the source for his own sustenance, and for his own light and willpower." (p. 22) The spiritual awareness of our mothers and fathers, or the spiritual awareness of previous generations or even current friends, will not save us from fatal ignorance. Each individual has to directly experience the stream of living water--or, to use Kafka's analogy, push past roadblocks and enter the castle.
In terms of 'salvation from what', Myrtle brings in an important subplot. For many people, ignorance leads to idolatry (or worshiping at the shrines of false gods). It is from this futile direction that error thoughts and 'race consciousness' take hold of an individual. "Wherever beliefs in materiality, in the power of disease, or in adversity of any sort have been allowed to settle into the mind and result in formations of flesh or in functional activity, it takes great illumination––and not only illumination but ernest, constant identification of ourselves with Jesus Christ and his wonderful humility and obedience, and with spiritual knowledge of mastering the physical elements––to dissolve these beliefs," Myrtle notes. (p. 56)
And this directly leads in to the 'salvation by what' question. If ignorance is the problem, then Myrtle insists that "Truth" (with a capital T) is the solution. She says that the "moment a person yields his self to Godlikeness, he is letting the Spirit of God burst the shell of doubt and fear, and the light of faith reveals to him the light of life." (p. 25) Myrtle tells us that: "You are the executive of your indwelling Lord, and every instant you draw from him wisdom, life, energy, strength, power, and substance to meet the moments most pressing need."(p. 128) Returning to Kafka story, it was in death that the man learned that he could have entered the castle at any time. Salvation comes when we, in life, realize that we can enter the castle-- and we take every action to do so. But as Myrtle points out "it is not by personal might, nor by personal power, but by the Spirit of the Lord that all things are accomplished." (p. 128)
This raises the 'salvation for what' question. Here I see Myrtle indicating a twofold path. The first reason for salvation is that we "might have life and have it abundantly" (as Jesus notes). This is not possible when we are weighed down in error thoughts and race consciousness. However there is a second reason for salvation according to Myrtle. When we experience unity with the One, we are able to help others "seek the indwelling Christ." (p. 85)
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