The Universal One, Chapters 16-19 (Audiobook)

Introduction

Chapter 16: Universal Oneness

Now must the simplest but the greatest of all laws of the universe be written down: everything that is, is of everything else that is. Nothing is of itself alone. All created things are indissolubly united. This is the law of the entire substance of divine mind. This is the law of The Souls of things. This is the law of love. It is the law of the Oneness of the universe. All that is, is one. There are not two independently separate things in the entire universe. Individuality is non-existent. Individuality is but an appearance of separability, indivisibility in a universe which is nonseparable and non-divisible. No one can say "I alone am I." If one should say "I am I," he must say also to all men and all created things, "I am thou, and thou art also I." The Oneness of the universe is the sublimely simple one spiritual substance of divine mind. The one substance of mind is a living substance of the one living thinking being of which all things in this universe are a part and to which they are indissolubly united.

Light is that which makes of the one substance a living substance. Light is the life principle of Mind. Light is the creating force of the universe. Light is all that is. Light is the Living God. God is manifested in light. Light is the Holy Spirit, God Father, Mother Nature, Man, the oak, the rolling hills and mountain chains, the pounding sea and the sands of the sea, the babbling brook, the red apple hanging on the tree, the autumn haze, the storm, the stars in the heavens, the blade of grass, and the kindly doe in the opening rose. All created things are dependent upon light to hold them together in the appearance of individually separate things.

As light is the substance of all things and all things are dependent on light, all things are therefore interdependent. All are continuously interchanging by reproduction throughout the Universe in continuity. No one created thing has time nor place nor position and idea. The idea of all creating things is universal. It is omnipresent as idea throughout the entirety of mind, but the counterpart of idea in all created things is sequential in time and place. The counterpart of idea is the reproduced idea. The reproduced idea is a part of the basic idea.

This is a universe of reproduction. Production and reproduction of the idea of thinking mind is the sole result of thinking and the sole reason for thinking. Idea and reproduction of idea are universal in sequence as states of motion are universal in sequence. Idea and reproduction of idea are multiplied as appearances in motion and opposition of which the pulsations of thinking mind are the cause. There is no other cause. There is no other motion. Each idea and each reproduced counterpart of idea is but the appearance of time, place, and position, from which it does not appear to depart. Still, it is of all the universe apart.

The rose blooming in my garden is of Arcturus apart as it is of you and me. The universe sways to the swaying of the rose in my garden. Every particle of matter in this universe has its own magnetic pole through which it is connected with the magnetic pole of each other particle of matter in the universe and through which each particle is affected by the ever-changing condition of every other particle in the universe. This is a universe of equilibrium in motion, the continuity of which could not be maintained except through the interdependence of all apparently separated units. Everything that is, is of everything else that is. Nothing is of itself alone. All created things are indissolubly united. All is God and God is all. God is light. Light is all. Creation is the sublime idea of the sublime being. The sublime is always simple. With creation, simplicity seems to end and complexity to begin. Complexity belongs to creating things.

Man's outer mind is a heavy and complex mind; it knows not the sublimity of simplicity. The inner mind of man is attuned to the ecstatic meter of divine thinking. The inner mind of man knows the sublimity of deific simplicity. The inner mind of man knows light. Everything that is, is of everything else that is. Nothing is of itself alone. The perfume of the rose is part of the rose, and it is also a part of man and of the winds and of the garden wall. The perfume of the rose is light, as the rose is light, and so also is man and the wind and the garden wall. All that is, is light. Nothing is of itself alone. He who knows this greatest of all laws knows love. Love is a realization of the oneness of the universe. Love is the ecstasy of inspired thinking. God's thinking is ecstatic thinking. God is love.

Until man knows from within his inner mind this law of the oneness of all things, it has no meaning for him. When man knows this law in his heart, he will have no limitation. When man knows this law so that its reaction within the soul of man is that of ecstatic inspired contemplation, he will then begin to know the meaning of love. Unlimited power will then be his. His thinking will then be true thinking. All power is in true thinking. Thinking true may be likened unto a violin string sounded by the great master. Ten thousand other strings tuned to the same pitch would sing in unison, unplayed upon. Ten thousand thousand other strings, not so attuned, would not know the ecstasy; they would be as though they were not. Inspired thinking is thinking in tune with divinity. Inspired thinking is thinking in exact pitch with the high octaves of divine thinking.

The rhythm of light in the high octaves of light is the measure of true pitch and true thinking. True thinking of the inner mind makes true thinking of the outer mind. The outer mind thinks not in an ecstatic measure. As a man thinks in his inner mind, so is he. The inner mind within all men and within all things is divine mind. The inner mind of man is tuned to the higher speeds of ecstatic thinking. Man may know the ecstasy of his own divine thinking if he will but tune his thinking to the high speeds or ecstatic meter of divine mind, which is within all men and all things. When man will so attune his thinking, then will he think in light. The inner mind of man alone can think in light. Inner thinking is ecstatic thinking. The outer mind of man cannot know light. The outer mind cannot know ecstasy. When man thinks in light, he will then know the perfection of divine idea. He will be a universal genius.

Imperfection of idea cannot exist. The entire idea of thinking mind is good. There is no evil. There is no imperfection. That which man calls the created universe is the idea of thinking mind. The idea of mind is perfect as mind in itself is perfect. Perfection of idea is truth. Imperfection of idea is electromagnetically impossible in this universe of equilibrium, as we shall see in later chapters of this book. Thinking true in light will give to man all power. He will have no limitations except those that are universal. With his feet on the electrodes of the universe and his eyes in the high heavens, the possibilities of yesterday will be simple achievements of today. With this knowledge from within, man can have dominion over all nature and all things. Man can have dominion over his own body and command it to health and to beauty and success. With a realization of this law in his heart, he will love and be loved of all men and all creating things, and he will know all things. All knowledge will come to man when he knows this law in his heart. All knowledge exists. Thinking man has all knowledge. Inspired man knows the law of love in his heart. With the oneness of the universe, all knowledge is existent in the universe and is the inheritance of thinking man from divine mind—God and father of man and of all creating things. This inheritance of all-knowing awaits every man to use as and when he desires that knowledge.

Chapter 17: Omnipresence

Man's concept of God as omnipresent or universally present is an inconsistent concept, for it does not include man or nature in that concept as God or as part of God. Man has been so trained to look for God outside the realms of nature as an incomprehensible substanceless God, separate and apart from himself and from that which he knows as the physical universe, that it has become a tradition of his thinking, a fixed habit of his thinking. It may be a shock, therefore, to the outer mind of man to find a comprehensible God of which he himself and all phenomena of nature are one. If this discovery shocks man's earthbound mind, then he must learn to readjust his thinking. For there is no other God than mind, and there is no other mind than the one universal mind. Nor is there any other purpose for mind than the purpose of thinking. Man cannot conceive any other purpose for mind than that of thinking, nor is there any other product of thinking than idea.

Creation is but an idea of thinking mind. The divine concept materialized into this universe of matter is a stupendous idea of mind, but it varies not one bit in principle from the simplest idea of man, nor does it vary in universal mechanics from the dynamic principles employed by man for the materialization of his ideas. God is mind. Man is mind. All idea of God or man is but the product of thinking mind registered in matter as form of idea. All idea is an illusion of mind and visible only to mind as an illusion. Idea is held in form by mind for countless periodic intervals of evolution and dissolution. All thinking is universal thinking, immortal thinking. There is no mortal thinking. All idea of mind is perfect. Imperfection of mind cannot exist. Separation of mind into parts is impossible. Therefore, there are not two minds or two substances. The one substance of mind is light. Light is universal. Man is light, and man is universal. That which is universal is omnipresent. Man is therefore omnipresent.

All matter is omnipresent. The universe has no extension, continuity, space, or time. The oneness of the universe allows no exceptions, no mistakes, no error in its all-inclusiveness. Nothing is omitted from the entirety of mind. There are no separable parts to mind. No apparent part of mind has locality or position. All matter is universally present. All matter is light. Mind is light. Mind is the universe. Mind is all one.

Chapter 18: Omnipotence

Omnipotence means all the power that exists. The omnipotence of the universe is limited in its expression by the limited power of the universal constant of energy to accumulate potential. The dynamic energy born of the action and reaction of universal thinking is the beginning of the activity of that which man calls electricity and magnetism, through which the universal constant of energy functions in the creation of separate appearances in matter by periodic changes of dimension. It is the beginning of apparent division of indivisible things into their apparent opposites. It is the beginning of sex. Sex begins when the opposites of light begin. It is the beginning of that which man knows as light and of the colors of light. It is the beginning of life. Life begins when light begins. It is the beginning of sound. Sound begins when light begins. It is the beginning of the generative concentration of light into that state which man calls heat and its radiation into that which man calls cold. It is the beginning of integration and disintegration of light energy into the appearance and disappearance of that which man calls matter. It is the beginning of the crystallization of light units into that which man calls solids of matter. It is the beginning of integration and disintegration of light energy into the appearance and disappearance of that which man calls mass.

It is the beginning of the electromagnetic opposition of the two forces which accumulate and dissipate the universal constant of energy into the periodicities of gravitation, attraction, cohesion, radiation, and repulsion of evolving and evolving mass. It is the beginning of the appearance of form. It is the beginning of the combination of form into the appearance of elements of matter and of compounds of matter into that which man calls growth. It is the beginning of apparent transformation of the infinitely simple into the infinitely complex. It is the beginning of the interrelationship of matter which man calls the chemistry of matter. It is the beginning of force and the motion of force and the inertia of motion. It is the beginning of time.

Time begins with the impulses of universal thinking. It is the beginning of that universal rhythmic swing of the cosmic pendulum toward the apparent intent of unequal equilibrium, which is the cause of all creating things. It is the beginning of the illusion of separateness into the appearance of many things. There are no separate things. There is but the one thing. Nothing is of itself alone. It is the beginning of the souls of creating things and of the expression in matter of that which man calls life. The whole of creation is contained in the desire of universal mind to express idea in form and rhythm in accord with immutable law in endless sequence through endless ages. Beyond this, there is no more. All mind is universal, and all mind has all power. The mind of man is universal mind. Man has all power. All power is universally present throughout the entirety of this dimensionless universe. All matter and all creating things are the images of thinking mind. Thinking mind is light, and light is universal. That which is universal is not separable from itself. Omnipotence is therefore universal, even to the last corpuscle of the most insignificant atom. All matter is omnipotent. The universe of matter is breathing its energy in tune with the one breathing, pulsing, living being, call it what you will—whether it be God or mind or the universal one. The in-breathing, out-breathing impulses of the living, thinking God-mind are in absolute equilibrium throughout the Universe. They are also simultaneous but alternately preponderant. Exhalation precedes in a lesser degree during inhalation, and inhalation continues but in a lesser degree when exhalation is in preponderance. Also, all motion is simultaneous in its opposition. The opposing motions are merely alternately preponderant. All motion is oscillatory because of this sequence of preponderance in its opposition.

No atom, no man, nor creating thing can take all power from the universal one or increase or decrease it or be independent of it in whole or in part. All power is the thinking power of mind. All the universe is mind, and all the universe is thinking in unison. Mind is that universal one thing which man calls God. Mind is the universe. Mind is all one.

Chapter 19: Omniscience

Within the thinking substance of universal mind is all knowledge. The entire substance of mind is knowledge. Knowledge is universal. Man's concept of all knowledge and all intelligence is a wrong concept. To man, knowledge is quantitatively limitless and infinitely complex. Man conceives the boundaries of knowledge and intelligence to be far beyond his comprehension. This is not a true concept. The knowledge and intelligence of universal mind are limited and simple. Knowledge is the perception of dimensionless existence, nothing more.

Knowledge is an attribute of substance. It belongs to existence and the reality of existence. Knowledge might be likened unto the alphabet. Within the alphabet is all knowledge, but until it is put into words and phrases, the alphabet is devoid of idea. Intelligence is an understanding of the reality of existence as it is registered in the illusion of existence. Intelligence belongs to motion and not to substance. It belongs to the appearance of existence and to the unreality of the illusions of existence. Knowledge is passive, inert. It belongs to the equilibrium of unchanging causes.

Intelligence might be likened unto the putting together of the alphabet of knowledge into words and phrases of infinite variety of ideas. If the universal one had not a creative thinking mind, he would possess all knowledge, but would be without intelligence. Intelligence is the act of thinking creatively, or in other words, the act of putting together the illusions of idea into the forms of those illusions. Intelligence is active, opposing; it belongs to the motion of changing effects. Changing effects cannot be known; they can only be comprehended.

All knowledge of the illusion of existence is limited to the perception of causes of that illusion. Causes are unchanging. Causes are existent. Knowledge is limited to that which is existent. Effects are non-existent; they but appear to exist. They are but idea in transit. All idea is transitory. The idea of thinking mind is always in motion and therefore constantly changing. Solids are as changing as the sunset sky. Their difference of motion is but relative. Therefore, man cannot acquire knowledge from changing effects; he can but acquire a comprehension of their complexities. Man can have no knowledge of the sunset sky, for it is but an effect. Man can have knowledge of the cause of a sunset sky and its effect. He can comprehend.

Knowledge is simple as cause is simple. Comprehension may be ever so complex. That which man calls knowledge is based upon observed causes and effects of complex facts of matter. There are no unconditioned facts of matter in a universe of motion; there are but appearances of facts. Man concedes that all our knowledge must ultimately repose on conditions that are unproved and unprovable. Facts of form and matter are unprovable in a world of space, time, and motion. Matter, as form and motion, is but an ever-changing effect of an unchanging substance. Effects of matter are manifested in form. Effects are fleeting; they are ever-changing. Form is fleeting; it is ever-changing. Effects of causes are facts only in appearance. Appearances of this moment are not the same the next moment. The facts of appearances disprove themselves in the proving. All facts of form in matter are as the sunset sky; they are but fleeting effects.

Causes of the appearance of existence are the only unconditioned facts in a universe of motion. Things are not what they seem, and there is nothing permanent but change. All form is constantly in transit between appearance and disappearance. Transition is not existence; it is but an effect of motion upon a substance which alone is existent. The ripples on the water are an effect upon the substance of water. They have no existence in themselves. Without the substance of water, they could not have appeared. Having appeared as the idea of ripples, they will disappear into the substance of water. That which periodically appears in transit throughout the 10-octave range of idea will also periodically disappear. That which appears must disappear, but also must it reappear, in accordance with the immutable law that no state of motion ever ends. The divine concept is eternally repetitive in the reproduction of idea into form and its dissolution back again into the memory of form.

All idea is periodic in its repetitiveness of form and of the memory of form. The divine concept in its entirety is a stupendous but comprehensible effect of a very simple cause. All effects of this creating universe can be comprehended when all causes are known. The limitations of all thinking are within the laws of motion and the effects of motion. Man can conceive nothing beyond the effects of motion and its cause. No phenomena of matter can be new phenomena of matter. Nothing is or will be which has not always been. All phenomena of matter have finite limitations. All complexities of matter are but effects of light and its orderly and limited variance of motion. The forms or images of idea are limited, even in their variability and complexity, to the limitations of the 10-octave range of