Blessed Are They Who Hunger And Thirst After Righteousness

Blessed  Are  They  Who  Hunger

And  Thirst  After  Righteousness

from Sermon On The Mount

Uranda  April 19, 1953  p.m.

As we come to the close of another day of rest, we have the privilege of sharing another hour of meditation. Let us begin with a moment of devotion. Our gracious LORD, we thank Thee for the privilege of letting Thy Kingdom come, that it may take form on earth, and that Thy Will may be done on earth as it is in heaven, for we know that Thy Will in heaven is that all things shall be perfect in their beauty, wonderful in the light of eternal love, and glorious in the expression of life. We know that Thy Will clears away every ill thing, removes every ugly thing, and transforms all that responds, that in the Eternity of Life and Being there may be a never-ending unfolding of all those things which bring constant joy in creative activity in the accomplishment of all that is inherent in our individual and collective potentialities of Being. And as we meditate upon the central basic patterns of Eternal Truth, we come to know, deep within, that Truth and awareness, knowledge about the Truth, are endless, as endless as Eternity itself, that we may rest in the assurance that the never-ending newness of reality shall be for all Eternity a challenge, for all Eternity an opportunity. And as we give our capacities, our abilities—yey our selves—to the unfolding of that Eternal Truth, we can enjoy under Thy Dominion the ever-changing never-ending Beauty of Truth, the ever-changing never-ending Wonder of Love, and the ever-changing never-ending Glory of Life. For Thine is the Kingdom, and the Power, and the Glory, forever. In the Christ.  Aum-en.

There are so many subjects which we might select for tonight’s meditation. But perhaps it would be just as well to continue in our consideration of the Beatitudes. We have considered the first three. And the fourth is this: “Blessed are they which do hunger and thirst after righteousness, for they shall be filled.” [greatcosmicstory.blogspot.com/bringing-kingdom-into-this-place.html]

“Blessed are they which do hunger and thirst after righteousness, for they shall be filled.” Righteousness is a word which tends to convey various meanings to various people. But most of those meanings are overshadowed with ambiguity. Let us first note that righteousness cannot properly be divined as action or function personally designed for self-aggrandizement. Here we begin to see the vital necessity of a basic honesty. We have noted many times that we cannot hope to be of any real or lasting, enduring, service to anyone who is not fundamentally, basically, honest.

That basic honesty may be covered up by a front wherein there tends to manifest various tendencies to distort or exaggerate. Such things of course must sooner or later be cleared away. But the surface patterns of dishonesty are very often parts of a front, which the human being has built up in order to try to protect an inner basic honesty, sometimes partaking of the pattern of an escape mechanism, and sometimes primarily a defense mechanism. But in any case, a front. So let us be careful not to judge honesty on the basis of surface appearance. For all too often, those who give the surface appearance of honesty have no moral fiber at all. And many, many times those who on the surface might not appear to be honest have a strong basic core of honesty. We must not judge on the basis of surface appearance. In fact, we should remember the Master’s word, “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged.” But here in this particular point of meditation we need to recognize basic motivations, regardless of the manner in which they may appear in a world so full of distortions. We must remember that things are not what they seem.

This point of righteousness. We recognize of course the basic difference, in a general sense at least, between righteousness and self-righteousness. Theoretically or intellectually, each one might say that there is interest only in true righteousness. None of us like to feel that there is a pattern of self-righteousness in our endeavor. And yet, how easily human beings delude themselves. Did you ever see a tree that had been blown down by the wind, a tree that in its surface appearance looked to be a magnificent thing but when you examine the stump for the reason why it collapsed before the wind you find that a tiny worm has been at work. You find that it was rotten in the center, the core of strength was gone. It was only a shell.

When we consider such things as righteousness, we cannot be content with the mere appearance of the shell. We must know, with respect to ourselves, individually at least, the nature of the core, the center. Only that which has a strong central core can permit the out-manifestation of true righteousness. The appearance of righteousness, which is designed to delude oneself and others—do you know what I mean? Have you ever found yourself tending to do something that had for its primary purpose the delusion of yourself with respect to the appearance of righteousness? And secondarily, to delude others? Did you ever stop to consider how much time and effort human beings expend deliberately seeking to delude themselves? Oh, it may be surreptitiously. It may not be something blatantly open. But efforts constantly worked out, diligently attended, to maintain a surface appearance of righteousness. Perhaps all such people are over in the next valley or the next state.

I have seen people expend so much time in such endeavor that if they had applied that same pattern of effort and careful alertness, the same diligence, the same expenditure of energy, the same necessity for mental activity, in the pattern of correct function, they would have achieved greatness. A greatness of service.

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We have here in this particular statement the Master made, a very positive expression. “For they shall be filled.” Not maybe. Not perhaps. Not after they die. Not some day in the future. For they shall be filled. And there is nothing here to signify that the individual must be hungry for ten years or 50 years or some other number of years first. In other words, if we take the Master’s statement at its face value, we can say that the very moment any human being becomes genuinely hungry and thirsty for righteousness, that person shall in that moment—not after a long struggle, not after wasting a great deal of time just waiting—in that moment, when the human being becomes genuinely hungry and thirsty after righteousness, he or she shall be filled.

Sometimes we have occasion to speak of a person’s spiritual tone, the quality of the spiritual note which the individual expresses into Life. When we begin to meditate upon this point of hungering and thirsting after righteousness, we see that it contains within it two primary aspects: the "morale" aspect and the "moral" aspect. We have already noted that if there is no moral fiber, no true core of being, there cannot be a filling of righteousness. But there is also the point of morale. The question appears, what does it take to break your morale? What does it take to remove your enthusiasm? What does it take to dampen your zeal? What does it take to discourage you? What provocation is required before you say, aloud or within your heart, “What is the use?” The extent of provocation.

What is the purpose of right-useness? It has for its purpose the manifestation of Divine action and creative fulfilment on earth. The right use of our capacities, the right use of our own bodies and minds and hearts, the right use of our talents, the right use of intelligence, the right use of the feeling or emotional pattern of perception, the right use of time and opportunity, the right use of our privileges of relationship one with another, the right use of Truth, the right use of Love, the right use of Life. We can say that these three points cover all the rest. Righteousness is the right use of Truth, the right use of Love, and the right use of Life.

But if we are going to rightly, correctly, use all of these things, our level of value depends upon that particular point where we as individuals change over from the point of helping, serving, lifting the load, making it easier for others, to hindering, increasing the load, making it more difficult for others. When one moves along easily, when there is no particular stress, there may be a sense of buoyancy but there is no revelation of value. When the stress appears and each one needs to have his or her shoulder to the wheel, each one needs to be lifting, serving, helping, then we begin to find out what the value is. If the stress becomes heavy, that person who throws his weight upon the load and increases it, is not rightly using the opportunity.

Let us for purposes of illustration suggest that the Divine Pattern of Meaning can be signified by the ability to lift 100 pounds. Perhaps you have not yet reached your point of being able to lift that much, but we will say you can lift ten pounds. And as you let the healing power of God work through body and mind and heart you can, conceivably, anticipate reaching the goal where you can lift 100 pounds. But let us suppose you weigh at least 100 pounds—most of you weigh more—but at least 100 pounds. You have the capacity now, because you have been growing spiritually, to lift 20 pounds. And I say you have made progress, we are on the way. And a stress point comes along, pressure appears, the necessity of lifting your 20 pounds and a little more. Perhaps you might make it 21 and we’d all go over the top. But no, you get to 19 pounds and you decide you’re not going to lift any more. You could lift 20 or if necessary 21 but 19 is as far as you are going.

Suddenly, without warning, you let go. Your lift is gone. And instead you throw your weight on top of the load and increase the load by 100 pounds. Instead of lifting your 20 you increase it 100 pounds so that there would have to be more than five people like you to make up the difference. Five people like you wouldn’t quite, because they couldn’t lift 20 pounds apiece; 19 would be their quitting point, so we wouldn’t dare ask them to lift more than 18 pounds. So it would take six more people like you to lift the load you have added. More than that, because your own load you should have been lifting is in there too. Seven more. It takes seven more people like you to remove the damage, to remove the strain that suddenly and without warning you have imposed upon others, because you failed to hold the line. Consider, then, this thing called righteousness. I have seen people make a show of righteousness when they quit! When they let the load fall on someone else’s shoulders, even if it strains someone else.

What is the point along that line, from ten to 100 pounds, where we should put the red line for you? “This is her breaking point; his breaking point. Never ask this person to lift more than 25 pounds because if the load reaches the point of 26 it will be dropped; you can’t trust that person.”  The breaking point for you. Is there one? When you have let the load drop and ceased to lift and you have become a burden, does it fill you and thrill you with the Joy of Being? Or do you feel ashamed and try to cover it up with some fantastic excuse? I have seen people stand and let others do the lifting and never offer a hand, never offer to lift the load, to stand and watch someone else. And if someone does give a hand, did you ever know anyone to gold brick on a lift?  To give the appearance of lifting but being careful not to actually lift very much? I have. The appearance.

Speaking of lifting, there is a story in my memory of the long ago—it’s been nearly 2000 years. A certain man had been subjected to what was called a trial. He had been crowned with a crown of thorns. He had been scourged. He had been spit upon. He had been subjected to mockery and every sort of indignity. And they had made a cross of heavy timber. This man had not had rest for a long time. They had kept Him awake all night. And finally He was ordered to pick up this heavy cross, made out of huge timbers, and to carry it up the hill for His own crucifixion. His physical strength was too little for the task. He stumbled and fell. He would struggle again to His feet and go on a few more steps. And finally He collapsed. One of His disciples was nearby and had sought to help to carry that cross but had been held back at the point of a sword. And yet when this man collapsed under the weight of that heavy cross, there were those who were about to use a whip to try to force Him to carry it. But there was a certain man from another country there, powerfully built with broad shoulders, and he stepped forward and said, “Let me carry the cross.” And the captain of the guard told him that he could. He stooped down and lifted the cross from the prostrate form. And this man was helped to His feet and walked wearily on while one who had never seen Him before that day carried the load. He lifted the load.

Blessed Ones, when you are tempted to wrongly use the strength you have, whatever it may be, did you ever stop to think that perchance all those others who were lifting too were lifting well nigh near the extent of their capacity? That the load you might add would break the pattern for someone else? Right-useness—not just right use of our strength, physically, mentally and spiritually, when everything is going well, when everything is pleasing, when we are getting more or less what we want. But the right use of strength, capacity and ability, when things are not the way we would like them to be.

“I am thirsty. I long for the spiritual life. I long for the fulfilment. I long to be of service and a blessing to others.” And then, when the pressure comes, there is the added word, “if it doesn’t inconvenience me. If it doesn’t put any strain on me. If I do not have to put myself out any. If my meals come on time. If I can get to bed when I want to. If I can get my rest. If all of these things, then—if it’s all at my convenience—I am so hungry for the spiritual life you know. Just so it goes my way.”

What does it mean to be hungry and thirsty? I know. How many of you have walked and carried a load across the burning desert or through the wilderness until your tongue is swollen and what little moisture there was felt like cotton and if you tried to spit you couldn’t do it. When you were so thirsty and so hot and so miserable that if you could see the shade of a little bush you wished you could get into it and cool off. But you knew that if you didn’t keep on going you’d cool off for good. How many of you know what it is to be hungry, really hungry, not because you wanted to go on a fast, not because you chose to go without food, but because you couldn’t have food; it wasn’t available to you, not that someone just wasn’t going to let you have it, you couldn’t get it, it wasn’t there. You were hungry. What does it mean to be hungry and thirsty? If you are truly thirsty, what is it that you want more than water? If you’re really thirsty, would you refuse a glass of cold water and say, “No, I want some soda pop? No, I want this.” Would you stop and quibble about it? No. I can tell you! I know! If you’re thirsty, there’s just one thing that becomes all important and that is water, water, pure water if you can get it; if you can’t, any kind of water.

I was once so thirsty, after having driven a bunch of cows on foot across the desert, about twelve or fifteen miles straight across, but how many miles running after some cows and a Jersey bull in the heat of the day. And I was so thirsty. I knew better and yet I drank water from an irrigation ditch and spent 40 days in bed with typhoid fever. What does it mean to get thirsty? “Blessed are they which do hunger and thirst after righteousness,” after the right use of your capacities, abilities [could we open the door, please; we need air in here]. The right use of time and opportunity, of ability and capacity.

Have you ever taken training to learn how to do anything that requires certain expert ability? Perhaps to type or to play a piano or to do any other thing that requires specific ability, training. If you had some capacity, you had to use that capacity to its limit in order to become better trained. If you had a certain capacity and then practiced without extending yourself to the limit, did your ability increase or decrease? Right use of opportunity includes extending yourself to the limit with respect to that for which you are training in your periods of practice. Right-useness includes taking advantage of every opportunity. Righteousness does not include quitting just because the going gets a little difficult.

“For they shall be filled.” Did you ever, when you were moving toward a pattern of accomplishment, finally achieve something where you knew that you had made progress, and were you not in that moment filled with a certain joy and satisfaction, a buoyancy, an assurance, that you were going to achieve your goal? Right-useness. Not just something that is supposed to be goody-goody in relationship to a hoped-for hereafter in the sky; but a practical living of life every day right here on earth. Right-useness of every opportunity which comes to us. And when you have lifted to a point where you have extended yourself in the sense of the vibrational pattern of Being, if you cannot lift more, you can at least hold, you do not have to drop it and throw the load on someone else. You can hold steady. You can do your part, and not increase the burden on some other.

Until you prove by your pattern of living that you would rather be hurt yourself than to hurt someone else, you cannot be depended upon. Until you prove that no matter what your level of strength may be you can be depended upon to hold the line at that point, that you will not quit, that you will not throw it off and say, “Let somebody else do it.” Right-useness with the strength you have, with the ability you have. And I do not find anywhere here or anywhere a record of the Master saying, “Blessed are they who are quick at inventing excuses the moment they want to quit. Blessed are the quitters who are quick-witted enough to always have an excuse at their tongue’s tip. Blessed are the quitters!” No, cursed are the quitters! “Blessed are they which do hunger and thirst after righteousness for they shall be filled!” Filled with that which makes it possible for one to enjoy life, to know fulfilment, to share in the creative realities of Being.

And the Master said, “Follow me.” Did He show forth any hunger and thirst after righteousness? The right use of all that we are in body and mind and heart to the Glory of God and to the blessing of our brother man. Right-useness that can be depended upon in the expression of service, not suddenly quitting and demanding to be served. Blessed, indeed, are they which do hunger and thirst after righteousness. For they shall be filled.

Our Gracious LORD, we thank Thee for the joy of moving in the Way which Thou dost open. For the joy of living in the beauty of the Truth which Thou hast revealed. And for the holy privilege of sharing in the living of life, the life that unfolds eternally, in the accomplishment of all that to which we are ordained. That with the dawn of each new day we may eagerly anticipate whatever shall take form on earth from out of the future because we live, and that which appears from heaven in and through us may be a blessing to all who will receive, and that all who respond may come to know that Thine is the Kingdom and the Power and the Glory forever. In the Christ. Aum-en.

© emissaries of divine light