Superior Index Go to the next: Chapter 20
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In those landed areas of the earth where the four seasons flourish, the miraculous advent of spring brings to the waking hearts of men a sense of the renewal of life. But to those of us who are privileged to see from inner levels through the veil of manifestation, the wonder is increased.
Man presupposes, in his limited frame of reference, that the programming that makes for perfect manifestation is inherent within substance itself. Little do men dream - that is, men who are wedded to material science - of the vast network of higher intelligences who function in magnificent consonance behind the screen of nature. But when they are apprised of the existence of the guardian spirits, they are able to have a greater appreciation of the so-called miracles of nature. Going beyond a mere acknowledgment of these higher intelligences, serving under the Divine Presence, they may enter into actual communion with the beings who are responsible for the riot of color and the tender expressions of abundance in verdant nature. Then they may learn to appreciate the science of nature which is even more exact than the scientists of this world dream.
Little children, uninhibited by form concepts and hard dogmatic lines, are able to commune with nature in a manner that beggars description. They could not, if they were asked, tell the feelings that they have within their hearts as they wander barefoot on a dew-kissed field, as they fling their hands toward the lacy clouds and with consummate abandon cast aside all care in the wondrous awareness of life everywhere. For life is God; it is the surge of his presence, his creative pre-essence, his all-penetrating love.
In the divinity schools where the knowledge of God is supposedly taught, the lines of dogma often give rise to conditions of argument between people who have been forbidden to have "other gods before me";1 yet sadly enough such argument creates, above all, the Moloch of the human self in its anti-God manifestation. There is no god that is a greater enemy of truth than the god of the personal person, which is typified in the story of Moses and Pharaoh who hardened his heart against the children of Israel and then softened it because of the fear which came upon him.2
Cast aside, then, this unwanted feeling - call it brittleness or fear, for they are the same - and enjoy the throbbing Presence of God in nature and Self. This Presence is your own, but it also belongs to all. You will find, in the surrender of the tiny self to the allness of God, a welling up of the feeling of universal brotherhood which is the hum of the universe: Om mani padme hum!3 The flowering of the spiritual lotus portends the opening of the soul who yearns to drink in God and his compassion. This compassion manifests through the child of love, the child of nature, who sees in all of this reckless, wild abandon the order and sincerity of universal intelligence prescribing itself according to divine decree.
Thou hast appointed the bounds of life - its limitations are created by thee. Nature is the servant of God and the servant of man. Nature is kindred to all that is lovely. And nature, when cherished and honored, produces all that is grand and noble. Nature unchained functions unnaturally in her raw estate. When the human will would bind her to the thralldom of the senses and have her believe the lie that God is dead, that life is simply a struggle between relative states of imperfection tumbling toward some semblance of social order, Nature rebels. By contrast, the boundlessness of the will of God and the great onrush of perfection with all of its buoyancy has that restraint of the Gods of Nature that was beautifully inspired by the Most High to stimulate order and perfection in all things.
Therefore this year and every year, open the pores of the mind to the Godhead, to the stimulus of universal beauty, and to the acceptance of responsibility in whatever walk of life you have chosen. It cannot be that nature would ever become insensitive to the dicta of the universal Christ; and when the master said, "Peace" to the raging elements, "be still!"4 it was the assertion of the Divine Presence within the Christ that spoke.
It was the universal Presence that said, "Be still, and know that I AM God."5 There is no desecration here; man, made in the divine image and restored to his divine image and likeness, can assert that divine dominion which was his original conferment: Take dominion over the earth and subdue it.6 Here we see the simplicity of order. Man, made a little lower than the angels, is crowned with more glory and honor;7 and the universal potential - which God has locked within every cell and atom of man's physical, emotional, mental, and memory identity - harks back to the moment in creation when all beauty and perfection in divine procession went forth to do God's will.
I AM Amaryllis, the Goddess of Spring, a cohort of universal order and a representative of the cosmic hierarchy. Those who are not familiar with me as a person must understand that God intends to make each monad, each person, familiar to all persons.8 For when the universal perfection of God is served as heaven designed it, each person is found to be the indispensable manifestation that has locked within its cellular identity the mystery of the cosmic Circle of Life.
Every part of life blends with every other part, and the heaven of God possesses that magnificent outreach that excludes none but includes all. Those powers and forces that have allied themselves with the dark, they but contrast the power of the light to free man for immortality. In the messages of the flowers and the trees, men see aspiration reaching toward heaven; they see beauty flourish everywhere in glorious fulfillment. Why, then, should any man cast aside his divine birthright for sensuous living and the senseless struggle between egos - for criticism, gossip, human filth, and degradation - when the great continents of the air await the coming of the Higher Mind? For the mind of Christ communed of old with nature, and in his oneness with nature did he receive the power to control nature.
Modern man and modern mystic, as they once again draw nigh unto God, will find the power of God drawing nigh unto them;9 for the Holy Spirit will regenerate within them that unity which will enable them to feel and to be the harmonizing power of the natural order of all things. Nature herself cannot bear to deny a proper response to such as these. Therefore in taking Christ-dominion, in basking in the flame of the resurrection, in ascending in consciousness to folds of natural immortality, men obtain a release of the dominant power of God into their worlds.
"Go, and do thou likewise."10 Create a heavenly mind and fulfill the destiny of the saints and sages of all ages. Unity with God is unity with nature.