Individual Consecration DAISY BEDFORD          Into the experience of the earnest worker, at different stages of spiritual unfoldment, the words of Paul will recur with an ever increasing insistence, "Let a man examine himself, and so let him eat of that bread, and drink of that cup." Here we pause to ask, What is this bread, this cup, which should necessitate such careful preparation if we would be partakers? To examine means to search into, and the word search implies an active performance which almost might be described as rigorous, an act which may not be stayed until the desired end is attained. This advice of Paul to the Corinthians seems to have been given at the time when the Corinthian church had allowed the human will and carnal mind to violate the regulations of the church and interfere with their orderly observance. The apostle clearly indicates that the church was a condition of mind, not a material building or organization, for he says later, in the same chapter, "Despise ye the church of God?" and again, "For this cause many are weak and sickly among you, and many sleep." Sleep typifies that condition of mind which is dead to spiritual inspiration. Then, as if he foresaw there might be those who would fain enter into the holy of holies, whose spiritual vision was yet dim or perhaps for the time being obscure, he adds compassionately, "Wherefore, my brethren, when ye come together to eat, tarry one for another."          Mrs. Eddy says in "Science and Health with Key to the Scriptures" (p. 518), "The rich in spirit help the poor in one grand brotherhood, all having the same Principle, or Father; and blessed is that man who seeth his brother's need and supplieth it." Here, then, we have the necessity for that earnest searching into consciousness to see whether we are so rich toward God that we possess that which will supply our brother's need. Jesus said, "Preach the gospel," "Heal the sick," and Mrs. Eddy, in the chapter entitled "Christian Science Practice," in Science and Health, gives us some very pertinent questions for examination if we would do this work aright. On page 364, she says: "Do they [Christian Scientists] show their regard for Truth, or Christ, by their genuine repentance, by their broken hearts, expressed by meekness and human affection. . . ?" On page 366, she shows us clearly the way to set about preparing for the healing work of Truth and Love which shall bind up the brokenhearted, cleanse the leper, and set free those who are bound by the subtle mesmerism of materiality in all its forms.          What is consecration but the dedication of one's self to the service of the Most High? All the steps leading up to the surrender of self must be taken. Purification from all that opposes itself to the demands of the Christ will be the first step; the exterior of the building may be fair and seemly, but God requires "truth in the inward parts." Here the faithful student pauses in dismay. So much has to go if this work shall be properly done. Such a crop of weeds of unexpectedly sturdy growth have sprung up, different, it may be, from those that needed uprooting in the early days; self-righteousness, self-justification, may be found blossoming, perchance, beside mental apathy and sloth; a sitting down, as was the case of the disobedient prophet, under the tree of work accomplished, rather than the steadfast pressing forward toward new tasks which will beckon us; self-indulgence along many lines spoils, as do the little foxes, the fruit of the vines, if we do not constantly watch and weed it out on its first appearing. Only in the kingdom of heaven can we drink of the fruit of the vine of earnest purpose accomplished, steadfast endeavor fulfilled.          Then having started to rid ourselves of these errors, what shall replace them? Surely the qualities of love, gentleness, meekness, humility, the pure desire for all that is holy, for the perfection of our Father which is in heaven. Jesus gave us no lesser standard. And how are we to accomplish this task? Have we not in the past wasted time in saying, "Lo here! or, lo there!" instead of realizing Jesus' words, "The kingdom of God is within you" — a present possibility now, not dependent upon others, but dependent upon the faithful work we put into our vineyard? People will say oftentimes, "Why cannot I heal?" Do we pray enough, love enough? Do we study enough those wondrous guides to consecrated living, the Bible and Science and Health? Is there any phase of human belief which God cannot heal? And He is the only healer. In the degree that we let that Mind be in us "which was also in Christ Jesus," in that degree, no more and no less, shall we reflect this healing truth.          Sometimes it would seem as if this period of self-examination leads us into the wilderness, there to be tempted of the devil by discouragement, a sense of loneliness, of responsibility, of fear. So this wilderness experience is not something to fear but rather something to rejoice over, for if we will only learn its lesson of self-effacement and make a more earnest effort to forget those things which are behind and reach forward to greater heights of holiness, then we shall have glimpsed a little of that wondrous privilege of which Jesus spoke in the seventeenth chapter of John, "And for their sakes I sanctify myself, that they also might be sanctified through the truth."          This work cannot be done by relying upon others, by measuring our work by any standard but the standard of divine Mind. So often we stop to look around to see what others are doing, to wonder whether we may not pause to rest a little because of "the burden and heat of the day." Have we laid our all upon the alter? We dare not be satisfied with a lesser performance, and only God can show us how this may be accomplished. The human mind is always craving human sympathy, human encouragement, human support, instead of learning through Christian Science how to depend upon God alone. The student of mathematics would hardly run around asking everyone how a problem should be solved. Even among students of the subject he would find each pupil at a different stage of unfoldment, and perhaps the one who could solve it would be wise enough to see that the best way to help that student would be to explain to him the process, and show that this knowledge could only come by the steadfast application of the fundamentals of mathematics; and that his own understanding of the problem had been so gained. No one can gain spiritual understanding for us; others may point out the way, but the actual walking therein must be the individual's own work. We are not left without guidance, however, if we will only be quiet enough to hear the voice of Truth. The arguments of material reasoning, of human hypothesis, may seem so tempting and alluring, such an easy way out; but deep down in consciousness is the firm conviction that each man enters the straight and narrow path alone, through individual consecration and his own understanding of God.          On page 3 of Science and Health our Leader writes, "The Divine Being must be reflected by man, — else man is not the image and likeness of the patient, tender, and true, the One 'altogether lovely;' but to understand God is the work of eternity, and demands absolute consecration of thought, energy, and desire."   "Individual Consecration" by Daisy Bedford Christian Science Sentinel, October 4, 1919

 

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