Transcendentalism : Part 3

Freedom Talks No. II
by Julia Seton, M.D.

(Page 5 of 13)

There are enough people on the planet today who can use these deep states of mind, and induce the extended vision and hearing at will to make it more than a mere hypothetical conclusion; there are X-ray beings among us who have come into contact with a great fundamental principle both within and without themselves.

The time will come in the near future, when the operator with the Roentgen ray will stand beside his machine and look with wide open eyes and find the X-ray in his own vision, and will work unlimited by the bondage of his material machine.

Comparing the modern transcendentalist and his pathway with that of the olden transcendentalist with his ascent of travail and pain, we find a profound satisfaction in the picture of power, peace and love of the modern supra-man.

The pathway of the elder supra-man was one of crucifixion, self-denial, renunciation, affliction, poverty, disease and self-mortification. He found the steps to the higher consciousness and its power only through slow self-conquest and comradeship with pain, and this was the inheritance he handed down through the centuries. To think in terms of mystical wisdom meant human denial of all sentient life. Unification was bought through total consecration to the subjective and the absolute, in which the diverse could have no part.

Today "we are free where our sires were serfs, we can see where He left them blind," and we know that God-consciousness is man's immortal birthright and that the son of man must somewhere on his pathway become the son of God, and as he passes on in his unfoldment he will contact every atom of God-mind in all lines of expression, and from the world of matter he will turn in time naturally to those levels of mind which lead him into reverence, illumination and worship, and through this he finds the whole of life.

Man in his immersion into cosmic consciousness puts forth profound tests of his oneness and faces life in larger and larger proportions, and as he ascends he carries all with him, so that he can give back to all a profound and heroic response.

Every man is transcendent when the hour dawns for his transcendent self to tremble into action.

With these wider reaches of consciousness the modern transcendentalist finds the larger LIFE and the true way of living, and in this brings the new message of the "One life in all and through all" into the mass mind, and the new song of joy and thanksgiving into their hearts. He is never sad, never agonizing, never renouncing; he has made contact with all life and through this with the universal joy; there is no denial, no separateness, - there is "no more crying," he conquers and ascends not through separateness but through increasing degrees of union. He lives in glad comradeship with God, in joy and perfected self-expression, both in the objective and in the subjective world.

The ancient transcendentalist was always sad, always separate, always worshipping in beatific loneliness, in seclusion and renunciation of the world; the modern supra-man passes from end to end of the pole of being and stops at any point and functions normally. "He stands and works, then kneels and prays." He is lord of the outside external world and partaker of all its divine joys and pleasures, and he is lord of all the deeper reaches of subjective consciousness within himself and the absolute in which he lives, and he brings out from these deeper levels all the intensified power of illumination and revelation, and pours it over his daily pathway illumining it with a glory not its own.

Many olden transcendentalists lived on in entranced states of divine wisdom with diseased flesh and bodies that shrieked with pain, while they mortified and rejected that divine wisdom. The modern transcendentalist brings all his God-consciousness to bear upon his flesh and raises it to the transcendent heights of his own mind and heals it until bone and muscle and tissues gleam and scintillate with a new found beauty and youth.

The olden transcendentalist dragged on in barren cells and dreary poverty in order not to divert his glorified vision of the formless by the beauty of the ever present form; the modern transcendentalist brings his higher laws into play, conquers his poverty and commands around himself the beauty and luxury and freedom of the world of form, and it speaks to him in matchless raiment, luxuriant flowers, gems, material comforts and soft ease. He lives in rapturous companionship with the glory and beauty and majesty of God in the world He has projected from Himself, and with this beneath him, he can rise to the very pinnacle of infinite selfhood.

The olden transcendentalist, ascending into the transcendental heights of his own mind, ascended alone, and from these obscure heights he shed his wisdom back upon the evolving race; he was pioneer in the lands of cosmic consciousness and the first revelator of the path; he showed the race that the path was there to tread, and his messages have fallen as a benediction on the race mind even while he himself bought his wisdom with pain, renunciation and suffering built from the limited recognition of his own mind.

The path winds onward and upward still, but the feet of those climbing it today are led by still waters and in the paths of righteousness. They are no longer in the part but are in the middle of the Divine Channel of God-consciousness. To know one part was the mission of the past; to know all parts and join them in a divine unity is the mission of the present.

The modern transcendentalist does not love life less, he loves it more! The world is alive with a new majesty; the passing multitude, the passing face, every human attribute of life calls forth from him a deeper interpretation; he walks out into the race mind, and with the power of a new word, and a new touch heals it from its infirmity. He does in truth give "absent treatments," and his word is accomplished; the old diseased flesh transmutes in answer to his command. He speaks to the barren walls of poverty and they stretch away into stately halls, for he knows that wherever man posits his consciousness, substance must gather round it; his new words of power and majesty fall like a benediction on the heart of the listening multitudes, and they turn round to face a new tomorrow with a new hope born of a larger understanding.

The transcendentalist walks often in our midst; sometimes he assumes the simplicity of a child to disguise the larger stretches of power within him, but he is out upon the pathway strong and beautiful, wholly replete with promises of perfection, doing the work of the human.

There is a royal road from appearance to reality, from objective to subjective, from the limited to the absolute.

Difference is merging into one great white way through which the new civilization is thronging, led by the intensified vision of the supra-minds.

Unity has carried man above all things of human law, and he has found that Mighty Force of which all is a part, and he is out into the land of "naked visions" and knows.

He dwells securely upon the height and has ceased the long fight with the objective half of himself; he is one with matter because he has transcended and absorbed it; he is centralized in the formless and spiritualized in the formed, and can say from the level of his own Christ consciousness:

"I and my Father are one."

"All that my Father hath is mine."