Tonight as we are gathered here we have a special privilege, realizing that there is an increased consideration of our LORD when He was on earth, an increased recognition of the gift of God’s Love, an increased recognition of the spirit of givingness, and we should use the opportunity afforded to us—and to this end I would like to meditate a little with you on the principles that must work in and through us if we are to be a blessing on earth. We recognize that if true blessings are to appear because we live we must be a means by which the Spirit of God is allowed action on earth, that the Shekinah Pattern of Being is allowed to have meaning in our lives. But in specific application, individually and collectively, how can we more effectively serve? You all have a recognition of the service which I am privileged to render, and I thank God for that, but I would tonight help you to a deeper realization of the privilege of the service which you can render. In order to emphasize the essential elements here, let us first consider an aspect of the matter which might seem to be foreign to our subject.
What is the right attitude toward those who consider themselves to be our enemies? What is the right attitude? What can actually be done? What can you do in relationship to influencing world events, world circumstances, and individuals on a specific basis? Do you suppose we have grown enough individually and collectively that we may properly consider such a subject? I am trusting that we have. So, if we are going to be channels of influence in the world, channels of blessing, instruments of radiation, we need to remember certain things. If we are in any sense subject to resentment, or the extreme absence of love, which is called hate, we certainly cannot be used of God in any such capacity. If in our hearts we are in any sense critical or rebellious, we write ourselves off as of no value to the Lord, at least at this time, in such a service. But what can we do?
Our Master said, “Love your enemies”—and the meaning and significance to be found has been to so great an extent ignored or overlooked. Love your enemies. Does that mean we should seek out our so-called enemies and try to show them affection in the ordinary human sense? Definitely not! It would be misunderstood or rejected; it wouldn’t be of any value at all. What does it mean to love our enemies? First, it takes a certain state of consciousness within ourselves before we can even begin to approach such a pattern of function. If there is any element of animosity in our hearts toward any person, we have classified ourselves as that person’s enemy, and if you have an enemy in that sense, if you have classified yourself as someone’s enemy, you are disobeying God’s Word, our Master’s instruction.But if, regardless of the fact that we may have enemies, we are not enemies to anyone, we may begin to move into the right pattern of attitude. Individually and collectively we are not enemies to others; others may be our enemies, but we must not be enemies to someone else. If we stand in need that someone should intercede for us, radiate love to us in order to clear us from the state of being an enemy, it is indeed a sad and shameful thing.
You may say, but what about the enemies of our country, what of the enemies of freedom, what of the enemies of God’s service in the earth?—and there are many. We have noted in time past that we cannot be of any real service to such enemies by lowering ourselves to the level of their pattern of function, in hate, animosity, etc. Love your enemies. Some have imagined that that meant that we should not do anything, just open ourselves to the blandishments and the cruelties, and the unreasonable attitudes of our enemies, those who would hurt and destroy. Not at all! It is not that we relinquish the positive position. It is not loving our enemy to relinquish the positive position and become negative, responsive, or subject to the enemy.
In time past, I have indicated that if we had 144,000 men and women who were truly centered, who function correctly in this regard, we could deal with the Sovietthreat to world peace without guns and bombs, and without the loss of so many human lives as will, in the ordinary course of events, be expended in seeking to control the enemy. What would that 144,000 people do? Do you suppose we would form a delegation and march on Moscow? Not in the popular sense at least; not transporting the physical anatomy to Russian soil. That would be a puny gesture at best, and it would show weakness; it might be covered up with bravado, but when someone goes marching upon some place to try to influence, it doesn’t show very great understanding of the laws and principles of Being. No, we wouldn’t even send a delegate, in fact it wouldn’t be necessary to send anyone, not to start with anyway. When, at the right time, after there was enough chaos over there to disrupt the existing regime we might need to send someone over to help straighten it out, but that would be a different matter. But what do you suppose would happen if we could find 150,000 people in the United States, or if there aren’t that many in the United States then in the so-called free world, who would be willing to follow the Master’s instruction, “Love your enemies”? What do you suppose would happen; and what would they do? Would they be getting down on their knees, praying for peace and trying to radiate love in the ordinary sense, to the Kremlin gang? No. Would you be getting on your knees and praying for the salvation of their souls? Hardly! If any of them want to wake up and turn to God we would gladly receive them, but that isn’t our point.
Even if we were to ask you here, “What should we do, what does it mean, to love your enemies?” I doubt if you each gave an individual answer if I would find from any one of you what I would consider a proper answer, or an adequate one, showing a real understanding of the subject. And if we went out into the world and tried to find someone who was going to love his enemies, I don’t think we would find very much understanding of the principles involved. We pointed out a moment ago that when you start loving your enemy you do not turn the positive position over to your enemy. Most of that which human beings imagine to be loving one’s enemy has been handing the positive position over to the enemy, and saying, “Well now, here I am, slap me if you want to.” The Master said, if someone smites thee on the cheek, turn him the other one. Now, is that turning over the positive point of control to the enemy, just showing a passive attitude? Some people have imagined that they were doing that, and some people may have been slapped twice when they try it. But that isn’t what the Master meant—to turn oneself into a state of subjection to the enemy; and it isn’t to be merely an expression of bravado. There must be a reason for everything that the Master instructed, and there is. Why turn the other cheek? Why love your enemies?
Are you going to turn the other cheek just to prove that you’re not afraid, or not angry, or perhaps you might have another reason: turn the other cheek, and if he does slap it you’ll be free to use your fist. No—none of those things apply; that isn’t what it means. What does it mean? How should we love our enemies? We have recognized that if we have a resentment towards anyone we thereby become subject to the persons toward whom we have resentment. That is all of vital importance from the standpoint of our own attitudes. We have dealt with this phase of it a number of times in various ways, because we cannot afford ill attitudes toward others. None of us is so wealthy in physical, mental or emotional health, or in this world’s goods, that we can afford hate, resentment or animosity of any kind toward others. If we resent someone else we become subject to that person, and in resentment we do not become subject to that person’s best qualities, but to his worst. You might remember that—when you resent someone else you become subject to that person, not too his best qualities but to his worst qualities, and your eyes are blinded to any but his worst qualities; and you cannot see clearly or truly. But let’s turn that around. If anyone resents or hates us and we do not hate back, subjecting ourselves to the one hated, then the very fact that the person does hate or resent makes that person subject to us. Have you ever thought of it that way, stopped to realize that point? I said it the other way, how many times in your hearing? If you resent someone else you become subject to that someone else.
Now, if someone resents or hates you, and we are centered in God, subject to God, for us then does not that very fact mean that that person is subject to us, whether he knows it or not? It does, unless we make ourselves subject back to him, go down to his level, and then it’s a cat-and-dog affair, both subject to the other, and unworthy of it. The thing that the American people have failed to recognize is that the very fact that Russia hates us makes Russia subject to us, if we know how to use that advantage; and loving our enemies will not make us in any sense subject to them.
What does it mean—turn the other cheek? The first assault, when there is an indication of presumed friendship, or presumed equality, may come more or less as a surprise—the first act. So, we’ve been slapped at least once, slapped on one cheek—that is the warning, the indication of the attitude,not necessarily the physical act; that slap can come in many, many different ways—but once that attitude is shown, and the warning is given, what do we do? The Master said, “Turn the other cheek.” Is that to indicate that we are then to become subject? Not at all! The attitude which prompts the action in the first place shows resentment towards us. Turning the other cheek is not an act of acquiescence. Let us be sure that that is clearly realized. Turning the other cheek is not an act of acquiescence, nor is it an act of defiance, nor is it an act off of indifference—it is the Divine Way of setting a trap for your enemy, because if he slaps you on one cheek, and you turn the other, he is likely to try to slap the other cheek. Now, the Master didn’t say that you had to be slapped on the cheek, did He? He just said, “Turn the other cheek.” He didn’t say, “Be sure that your enemy smites you on the other cheek.” Did He now? No. He just said, “Turn the other cheek.” He didn’t say you had to be slapped on the other cheek. No. Well, what is the meaning then?
If there is a recognition instantly, in the face of the situation, that this individual or nation, by his very attitude, is placing himself under subjection to you, the individual who—whether it’s a physical slap or whatever, in the ordinary processes of conflicts in the world—if he slaps you on one cheek, what has he done? He has said, “I am subject to you.” Hasn’t he, when you stop to think about? Hasn’t he by the act said, “I am subject to you.” Do you see it? We’re talking about the world pattern, and if an individual then, in an attitude of hate, resentment or animosity slaps—not necessarily physically, but in gesture, attitude, by the word, however it may appear—if he smites thee on one cheek, he has said by the very act, “I am subject to you.” Now he expects you, as a result of that defiant attitude, to try to retaliate so that he can make you subject to himself. If immediately you have resentment, then you have gone under and you are subject to him. Now when he says—by attitude, gesture or expression of word, action of any kind—when he says, “I am subject to you,” he is doing it on a desperation basis, trying to make you do something which will make you subject to him, and if you start slapping back, that’s what has happened. He has gained his point if you slap back, and you are then subject to him. But if he does, by any means whatsoever, smite thee on one cheek, he has said, “I am subject to you,” because his attitude of animosity makes him subject to you.
What are you going to do with that priceless privilege or opportunity? Are you going to throw it away, or are you going to use it? The Master suggested that you should use that opportunity, not throw it away. He suggested that when someone becomes subject to us on that basis we should act upon it in a manner which would not make us subject to our enemy, but would keep the enemy subject to us. You know, the Master was a very wise man in His manifestation on earth, as He is in heaven, and perhaps we might even use the word clever. He taught human beings, if they would listen to him, how to achieve seemingly impossible things—so easily really. What did He mean, “Turn the other cheek”? He was not suggesting that you were merely to invite another slap for some reason. What would be the gain in that, just to invite another slap? What gain? In the ordinary interpretation of these words, doesn’t the attitude seem rather childish, rather foolish? But He said, “Turn the other cheek.” Wasn’t that what He said?
Turn the other cheek. Maintain your positive position, which this individual has given you. Maintain your supremacy and “Love your enemies.” Let the positive power of love, of God’s creative force, flow through you so positively, so powerfully, that when the individual tries to slap you on the other cheek, his attempted action will be turned upon himself. Now, it could manifest in a thousand-and-one ways. In an individual case it might mean that the one who attempted to slap would be paralyzed, just to illustrate, if you function correctly. It could easily mean, if you followed the pattern through correctly, that when he raised his hand to try to slap the other cheek that he would be paralyzed on the spot. It could easily mean that. It could mean a thousand–and-one things. But that turning the other cheek is not an acquiescence. It allows the expression of majesty and power. It allows one to express on the basis of Divine manhood or womanhood. It allows one to release the positive power that is essential to the position one has been granted. If an individual grants you the positive position in relationship to himself, why not act accordingly? He has said, “I am subject to you.” He will do all kinds of things to try to tantalise you into throwing away your advantage. But, if we are following our KING we don’t do that. We do not throw away the advantage. We do not become acquiescent. We begin to function on the basis of positive power—instantly. And turning the other cheek signifies setting the cycle so that the next attempted onslaught will be met in the positive power of Divine Being—not in animosity, not in the sense of trying to get even, not in the sense of trying to hurt someone, but in the sense of maintaining the position of the King, the positive power of God in action on earth. Love your enemies.
We will not be able to see clearly and adequately the significance of all of this until we can more clearly understand what it means to love your enemies. If you try to have human affection toward someone who is acting in a nasty, mean manner you will not be very successful. I can’t imagine having any affection for any of the members of the Kremlin gang—I just can’t, and God doesn’t ask it, He doesn’t require it—that isn’t what the Master said. He didn’t say, “Try to have human affection for those who are making themselves be utterly contemptible.” You don’t have to have that. You can see them for what they are, and that doesn’t require wanting to go golfing or fishing or something with such a person. Loving your enemy isn’t going to put you in the position of even thinking of such a thing. Loving your enemy is the only way to really deal with him—if you understand what it means: dealing with him on a positive basis, not in the sense of vengeance, for the Master clearly emphasized the point in life and expression, “Vengeance is mine, saith the Lord.” The Lord doesn’t have to use vengeance, but the working of the Law produces the fruit of vengeance, and so he who uses vengeance destroys himself. He brings it back upon himself.
So, what do we do? If we are wise, if we understand these things: Love your enemies. Do good to them that hurt you, persecute you, or say all manner of evil against you falsely. Do good to them. Now the human concept of what it means to do good is another point that has to come up for consideration. Go out of your way to invite him to dinner? Well now, there might be a time when that would be in order, yes; but going around doing good according to the human concept isn’t God’s way. Still, the Master said, “Do good.” Not the sort of things that the human being ordinarily thinks of under such a circumstance—but what? “Do good.” Do—there’s that word—Do. Now, there is quite a difference between “do” and “try to do.” Try to do good to those that hurt you; try to do a good turn in some fashion? That isn’t what the Master was talking about. Do good. Actually do it! And how do you do good? Well you don’t do it by doing evil, do you? Most human beings say, “Well, if so-and-so has done evil to me, I will do evil to him; I will get even.” Yes you do; you get right down even with him—even, you’re going to get even, and if you do you’re going to get right down in the muck with him. But instead of trying to get even you do good. How do you do good? What does it mean to do good? That which is good is from God, isn’t it? That is the Divine Pattern of action that is already established in heaven. In the beginning man gave form to the Garden that God had planted eastward in Eden—dress it, give it form, and keep it. Then on earth man had to do what God had done in heaven—the cycle had to come down. Do good. And God saw that which He had created and it was good. God had done good. He had created, and God saw that which He had done and He found it to be good. He had done good, then, when He had created. When He shared in creative action the result was good, wasn’t it? He had done good. Do good—and how do you do good? By letting creative action appear: the positive expression of creative action. So, in turning the other cheek it is not acquiescence, it is setting the pattern for doing good—a creative expression of positive power.
Now in this doing good and turning the other cheek, what do you say within yourself? “I’ll turn the other cheek and I’ll let God’s power work positively through me. When you try to slap me, you’ll be paralyzed. I’d just love to see you be paralyzed. Won’t you look funny with your arm stuck up there in the air like that. That’ll do you good; that’ll serve you right! I just can see it now—and so, here’s my cheek: slap it!” He probably would get the job done and you’d get slapped. No. If your action is designed to do harm, to hurt, then you are not doing good. You see, what human beings have imagined in this regard has simply been a dressed up pattern, a little refinement of the old attitude of you slap me and I’ll hit you; and if I don’t hit you hard enough to knock you out with the first blow I know you’ll hit me back, but I’ll try to get in another shot—and it goes down into the dog-eat-dog business.What does it mean? If we actually turn the other cheek, it isn’t to try to hurt—it is to do good—not to get even; not to see someone paralyzed; not to see someone hurt—it is to do good: the positive expression of creative power. If there is the slightest bit of resentment when one turns the other cheek, it won’t work. There cannot be any. In the very instant when the act appears, without any interval between—the more interval you leave the more complication you make for yourself. If you feel that someone has done something to hurt you and you leave a five minute interval before you forgive, you are in trouble. If there is absolutely no interval as far as you are concerned, absolutely no interval between the ill act and the forgiveness—it’s as automatic, as instantaneous as anything can be, absolutely completely forgiven; not just in part, not holding anything; absolutely, completelyforgiven without any interval. Now, the moment the slap appears—whether it’s real or imaginary—if you allow an interval of a few seconds—“I’d sure like to hit you but I guess I’d better forgive you”—it’s spoiled; it won’t work. It’s too late then to turn the other cheek and let the Law work the way it should.
If you have not yet grown enough so that you can function without a split second of interval between the act that requires forgiveness and the forgiveness, as far as you are concerned—you don’t have to say it—but if there is forgiveness there is no resentment, no condemnation, no judgement, no desire to double up a fist, no necessity of counting to ten! If you have to count to ten you are still a long way from being in position to be an instrument through whom God can work in dealing with these things on earth—if you have to count to ten, or even three or four, before you can get yourself under control and come back to point. If the reaction is instantaneous in you of resentment, then in that instantaneous reaction you have become subject to the one who made himself subject to you. You haven’t gone down just even with him, you’ve gone a step below him. If the instantaneous reaction in you is of complete forgiveness, without an iota of resentment, no matter how unjust the situation might seem to be—absolute, so that there is not an instant between—then you are beginning to be in position to be an instrument for the working of God’s power on earth. Now have you reached that point, so that there is not even a fraction of a second of an interval, of resentment between?—because if you do have resentment in return, you have lost your advantage. If there is not any interval between the act and the forgiveness as far as you are concerned, then you have maintained your position of positive power. You have not become subject to the one who is making himself your enemy. You have maintained your position of control. Now, have you reached the point where you function on that basis? If you allow yourself five seconds in which to react and have animosity, and then say, “No, I mustn’t feel like that. I’ll forgive him”—it is too late then. You have lost your advantage. In that five seconds you have lost your advantage and, while it’s important that you go ahead and forgive, giving the forgiveness does not return the advantage to you! You’ve thrown it away. It is important that you go ahead and forgive, yes, but that does not then return the advantage to you. It’s already gone then; it’s just too bad. It’s that split-second interval that tells the story.
Have you reached a point of subjection to God, control in the Divine sense, where there is no split-second interval of resentment, animosity, hate, any ill attitude? If something is wrong, some wrong expression or attitude toward you, one second is enough to throw away your advantage—one second, or even a half a second. There must not be even an instant between act and forgiveness, as far as you are concerned, and then you maintain your advantage. Then you are in control—if you know how to use it, how to keep it, to the glory of God and to the blessing of the children of men. I question as to whether there is one hundred percent—I guess I am right—I can’t say that all of you have reached a point where you can function on that basis, can I? Can I? No. I wonder if any of you can, and you are sure you can, and if in fact you have been doing it, will you please stand up. Some of you have been getting close, but—and it’s that but that butts you out of the position of control.
Alright. There would be no gain in my going on about the next steps in relationship to our subject, would there, until you gained this point? Talking about the next steps would just be wasting your time and mine. If you see this, and see it’s importance, then your job is to reach the point where there is not one second interval between that which you think gives you cause for resentment, or would if you are functioning wrongly, and your attitude of complete, absolute forgiveness—no interval of reaction in the sense of resentment of any kind whatsoever. You achieve that, and then I’ll talk to you about the rest of it. And I’ll tell you, it’s mighty interesting, and it’s a wonderful thing to move into that next step. But talking about it would be no good until you are ready to do it, ready to do good—but you cannot do good if you throw away your opportunity to do it. Then you will just be trying to do it, and that’s a poor way, to try to get the victory. Our purpose is to share the victory, not just to try but to do! And so, if this point is clearly established tonight in your consciousness, and if you see it’s vital importance, we will have spent a most valuable hour together. You cannot afford anything else. You cannot afford it! So let us serve the LORD our KING, according to His will, according to His instruction. Good night and God bless you.
