Freedom Talks, number 2 | Page 7

then, risen from the dust world of our old defeats, our human
minds receive new illuminations and rejoice in them. Law becomes the
essence of our daily living and the mind of man the direct inspiration of
the Almighty. We dare to trust our risen mind to the uttermost for in it
is GOD himself enshrined.
In this new spiritual perception we rely more and more on our
intuitions, illumination and revelation, for it is human Godness, backed
by the strength of unnumbered hosts of higher consciousness.
We know at last that all our daily living is not a matter of outward signs
but of inward sight; all external things may contradict us, yet in
sublime confidence we shape our way while the Christ voice within us
speaks forth its messages, telling us all the holy and uplifting stories of
our daily life. Over the trials and wreckage of our common years we
follow it; out from a silence that is known only to ourselves we bring
the lessons that have burnt their truth into our souls.
In the power of this risen self we stand with our faces upturned, with
our whole life opened to God, and human effort, human growth, human
hope, love, joy,--all are joined in the sense of Divine resurrection.
This is the consciousness of God in the human soul; this is the
Resurrection morning and it makes us NOW the Sons of God, and from

the darkness of our Old Thought growth we lift our hearts away into a
new Life Divine. We open our eyes in the radiance of a light that never
grows dim, then standing with an all-seeing soul vision, we can point to
the long years behind us through which we have worked out our soul's
salvation and closing the door on the empty tomb of our dead self we
say with all the serenity of our new-found God-consciousness:
"I know whom you seek. He is not here. He is Risen!"

Transcendentalism

Transcendentalism is today the one subject which is demanding the
greatest attention. The race mind is beginning to think in words of
transcendental language rather than in the old law of science and
philosophy, and all the light of modern investigation centres round the
one who declares himself a transcendentalist.
We may say that a man is a scientist, a philosopher or a materialist, and
the world will know at once what we mean, but if we say that he is a
transcendentalist we leave an open doorway for investigation; there is
something yet to be learned about him, something that no one knows
about but himself.
Anyone can easily define a scientist, a philosopher and a psychologist,
but they halt in more or less indecision when they are asked to define a
transcendentalist, and it is only when we understand that a
transcendentalist is one who has extended his normal consciousness
into relationship with the deeper laws of the universe, so that he uses
naturally these laws and is perfectly familiar and at home in states of
consciousness which the rest of the world call supernatural, and with
which they are entirely unfamiliar, that we can come to a true definition
of the transcendentalist.
Transcendentalism has been a part of race unfolding since time began,
and will continue to be throughout all race evolution.
In the old civilization we studied the transcendentalist and
transcendentalism from an entirely different view-point than we do
today.
Transcendentalism is a state of consciousness and man evolves into it
out of the natural states of his own mind. No one is to blame that he is,
or is not, a transcendentalist. He becomes one not alone because he

wills to become, but also because he is one with the divine law of
creation and the God-consciousness within him pushes him on through
one state of unfoldment to another.
There are two expressions of universal and finite mind, one is the
objective, the revealed, the apparent, and one is the subjective, the
concealed, the absolute.
The objective side of mind belongs to the surface consciousness of man,
and is in itself a distinct state of existence, it is bounded on every side
by its own laws, and commands its own obedience. The subjective side
of life belongs to the inner side of mind and is also a distinct state of
existence bounded by itself and the laws of its own kingdom, and
without a deep knowledge of universal law, man has little power of
connecting these two strong zones of consciousness.
Studying life in the light of our modern understanding, we find that
man passes by natural law through the objective, the surface zone, then
on to the subjective or inner zone, and then to a centralized position
between both zones where he lives,