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.
Tuesday, July 29, 2014
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)
Wednesday, July 9, 2014
MYRTLE FILLMORE and the CHRIST: THEMES and VARIATIONS
A common theme I am seeing, as we do our readings of Myrtle's actual words, is how much her childhood Methodism made a lasting impression on her. In classes on the Unity movement-- and other SEE courses-- I learned that Myrtle was raised in a very strict Methodist home, and her father's church preached original sin and hellfire and damnation. We were, of course, told that Myrtle rejected these notions of God.
But I think that one can see in Myrtle's writings an interesting Methodist influence. For example, in last week's blog I suggested that Myrtle took the Methodist idea of the Trinity and used it to construct a theology in which God-- Spirit-- is both within one and outside of one at the same time. Also, I believe that Myrtle saw a complete Unity between this God within and without.
By the same token, I think Methodist ideas about the Christ (and one's relationship to the Christ) also strongly influenced Myrtle. Consider the Wikipedia entry for John Wesley (one of the key founders of the Methodist movement). Wikipedia says that John Wesley "was not a systematic theologian." (Isn't this in many ways also the case for Myrtle. She does not appear to be a systematic theologian. Sometimes Myrtle seems to be like the character from a Lewis Carol story who says: "Words will mean exactly what I want them to mean." Maybe it is a hopeless task to try to make systematic theologians out of both John Wesley and Myrtle Fillmore. Instead we might be better advised to appreciate both of them for what they are: great teachers who were concerned with creating a vital spiritual experience that could alter lives.
Wesley was a great proponent of the second baptism of fire-- where one directly experiences a deep and personal relationship with Jesus Christ. In the process the believer has -- in Wesley's words-- "an inward impression on the soul where the Spirit of God directly testifies to their spirit that they are children of God." To this day, the Methodist logo shows a cross with "tongues of fire" a la Pentecost.
I believe that Myrtle picked up this concept of direct experience with the Christ-- and that it should be a vital and alive relationship-- if healing and spiritual growth is to take place. I don't believe that this process of "picking up" was always conscious on Myrtle's part. My religious roots are Jewish. I am willing to bet that I often see a relationship with Spirit much more in terms of a covenant and spiritual laws than many of my friends in Unity. This might not be because I am always conscious of my Jewish roots. It's just that these are themes and models––and ways of speaking about religious matters––that I was raised on. I may have rejected certain things about Judaism, but these Jewish roots still have a lasting influence on me.
Myrtle writes: "But 2000 years ago there came a manifestation of human life so conversant with the great Causing Power of life that He called that power "Father" and it was said of Him, "The word became flesh.'... It was He who demonstrated that the problems of life are within every man's power to solve." (p. 29-30). She also states, "Our teaching is that Jesus Christ is ever with us and is able to handle all these overcomings in the right way... God is there, Jesus Christ is with you." So far what Myrtle has said about the personal and transforming relationship that one can--and needs to-- have with Jesus Christ could've been said (and in fact was said) by John Wesley.
But then Myrtle takes this theme (by Wesley) and performs variations on it as beautiful as the variations that Brahms performs on the theme by Hyden. Wesley and company saw Jesus Christ as the exception to the rule and unique. Myrtle sees a distinction between Jesus --the man and enlightened master-- and the Christ. She also views Jesus as being the rule (and not the exception to the rule). Jesus found our essential spiritual nature and told us that this Divine Spark was inside of all of us, she notes. Jesus was not unique-- we all have this Christ light and Divine potential, she adds. Myrtle writes, "Our salvation is in our living by the Christ pattern––not only by the teachings of the man Jesus Christ but by the Christ Mind within us." (p. 57) "Christ means Truth," she insists. (p. 40) I was also very struck by how Myrtle leaned on concepts from Plato.
What Myrtle has done in terms of explaining the central role of the Christ is very much like great artists who pick up themes from past masters. But then these great artists start to develop their own voice, and they are able to take themes from the past--be they from Wesley or Plato--and weave them into rich and new variations.
Wednesday, July 2, 2014
Myrtle & God: Within you and Without you
Neal Vahle, in his biography of Myrtle Fillmore, notes that the "Transcendentalist ideas of Ralph Waldo Emerson had a major impact on the Fillmores." (p. 190) And in case anyone is thinking that Vahle is really only talking about Charles, he adds that "quotes from Emerson abound in the writings of both Charles and Myrtle."
It was Emerson who said, "A foolish consistency is the hobgoblin of little minds."
Myrtle starts off her book (How To Let God Help You) by coaxing the reader with a gentle "I just want to come in and have a visit with you." As she talks about the deepest matters of Spirit she insists, "But let us not go too far into the metaphysics of this wonderful thing." (p. 1)
It is as if Myrtle realizes that one could count how many brushstrokes are in a painting by Rembrandt and miss the entire experience created by Rembrandt's work. Please, I do not claim that within Myrtle's theological thoughts one will find the germ––the essence––of quantum mechanics and string theory. Myrtle's era was one where even some of the keenest minds in physics were still looking for a cosmic ether. But I do see in her writings a clear sense that theological truth-- and the connection with Ultimate Reality-- is in essence highly paradoxical.
Today I am writing this blog in the Washington DC area. I am not in Unity Village. After July 14th (as they say in Texas: "Lord willing and the creek don't rise") I will be in Unity Village and not in Washington DC. I have not mastered the art of being in two or more places at the same time. But I think that Myrtle had a deep sense that such so- called "realities" in the physical universe are transcended by the spiritual realm. For example, God is both in Washington DC and Unity Village at the same time. More importantly, I see in Myrtle the deep sense that God-- Spirit-- is very much both within us and outside of us at the very same time.
Let me make an analogy. Alfred Marshall was a very great economist who mostly lived in the Victorian era (He was the mentor of John Maynard Keynes, who was the father of modern macroeconomics.) Marshall said it was foolish to ask which side of the economy--the supply or demand sides of the economy-- created price and quantity conditions in real world markets. He said that this was like looking at scissors and asking witch blade it was which cut the paper. Marshall noted that it was the interaction of both blades-- the interactions of both supply and demand side forces-- that cut the paper and determined prices in markets. In the same way I see Myrtle pointing to the fact that God-- Spirit-- is both within us and without us. And it is the interactions caused by this paradox that leads to spiritual growth.
She says that, "Your spiritual awakening is the important thing. It will increase your consciousness with God Mind." (P. 16) We need to comprehend our true "oneness with God." (P. 17) "Claim your oneness with God," she assets. (p. 23) "God will establish order within and without," she says, and this order-- within and without-- is of the same essence.
At times Myrtle's language and images dealing with Spirit seem very personal. At other times her language and images dealing with Spirit seemed very impersonal (and almost like "May the Force be with you.") Well, Emerson was right: A foolish consistency is the hobgoblin of little minds.
Why might it be harder for some folks living in the 21st-century to buy this "within and without" theological point of view then it was for Myrtle? Let me propose a hypothesis: Myrtle may have rejected the original sin--and hell and damnation-- part of her Methodist upbringing. But could it be that some of the lenses she looked through-- even as an adult-- came from her Methodist childhood? One of these lenses was the "three – in– one" Trinity. Father, Son, and Holy Ghost––each unique and yet one unity in the Godhead. Myrtle may have rejected the Methodist interpretation of this "different but the same" theology, but it seems that she reinterpreted it in light of her spiritual growth.
Neal Vahle, in his biography of Myrtle Fillmore, notes that the "Transcendentalist ideas of Ralph Waldo Emerson had a major impact on the Fillmores." (p. 190) And in case anyone is thinking that Vahle is really only talking about Charles, he adds that "quotes from Emerson abound in the writings of both Charles and Myrtle."
It was Emerson who said, "A foolish consistency is the hobgoblin of little minds."
Myrtle starts off her book (How To Let God Help You) by coaxing the reader with a gentle "I just want to come in and have a visit with you." As she talks about the deepest matters of Spirit she insists, "But let us not go too far into the metaphysics of this wonderful thing." (p. 1)
It is as if Myrtle realizes that one could count how many brushstrokes are in a painting by Rembrandt and miss the entire experience created by Rembrandt's work. Please, I do not claim that within Myrtle's theological thoughts one will find the germ––the essence––of quantum mechanics and string theory. Myrtle's era was one where even some of the keenest minds in physics were still looking for a cosmic ether. But I do see in her writings a clear sense that theological truth-- and the connection with Ultimate Reality-- is in essence highly paradoxical.
Today I am writing this blog in the Washington DC area. I am not in Unity Village. After July 14th (as they say in Texas: "Lord willing and the creek don't rise") I will be in Unity Village and not in Washington DC. I have not mastered the art of being in two or more places at the same time. But I think that Myrtle had a deep sense that such so- called "realities" in the physical universe are transcended by the spiritual realm. For example, God is both in Washington DC and Unity Village at the same time. More importantly, I see in Myrtle the deep sense that God-- Spirit-- is very much both within us and outside of us at the very same time.
Let me make an analogy. Alfred Marshall was a very great economist who mostly lived in the Victorian era (He was the mentor of John Maynard Keynes, who was the father of modern macroeconomics.) Marshall said it was foolish to ask which side of the economy--the supply or demand sides of the economy-- created price and quantity conditions in real world markets. He said that this was like looking at scissors and asking witch blade it was which cut the paper. Marshall noted that it was the interaction of both blades-- the interactions of both supply and demand side forces-- that cut the paper and determined prices in markets. In the same way I see Myrtle pointing to the fact that God-- Spirit-- is both within us and without us. And it is the interactions caused by this paradox that leads to spiritual growth.
She says that, "Your spiritual awakening is the important thing. It will increase your consciousness with God Mind." (P. 16) We need to comprehend our true "oneness with God." (P. 17) "Claim your oneness with God," she assets. (p. 23) "God will establish order within and without," she says, and this order-- within and without-- is of the same essence.
At times Myrtle's language and images dealing with Spirit seem very personal. At other times her language and images dealing with Spirit seemed very impersonal (and almost like "May the Force be with you.") Well, Emerson was right: A foolish consistency is the hobgoblin of little minds.
Why might it be harder for some folks living in the 21st-century to buy this "within and without" theological point of view then it was for Myrtle? Let me propose a hypothesis: Myrtle may have rejected the original sin--and hell and damnation-- part of her Methodist upbringing. But could it be that some of the lenses she looked through-- even as an adult-- came from her Methodist childhood? One of these lenses was the "three – in– one" Trinity. Father, Son, and Holy Ghost––each unique and yet one unity in the Godhead. Myrtle may have rejected the Methodist interpretation of this "different but the same" theology, but it seems that she reinterpreted it in light of her spiritual growth.
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