Topical Index
Art
7.
96.
Beauty
96.
Blasphemy
21.
Brevets & Missions
5.
8.
11.
18.
22.
88.
105.
116.
130.
142.
207.
257.
Celestial Administration
12.
19.
60.
69.
79.
91.
92.
137.
138.
165.
198.
209.
Change
41.
45.
Children
37.
63.
196.
Circumspection
212.
Communion
1.
62.
178.
200.
200.
201.
206.
Comportment
40.
44.
97.
129.
134.
142.
241.
244.
249.
251.
Divine Instruction
23.
25.
35.
78.
95.
97.
122.
140.
194.
Dogma
25.
91.
163.
Etheric Vacuum
66.
Evil & Ignorance
5.
11.
23.
36.
47.
89.
97.
98.
144.
159.
215.
222.
236.
237.
238.
249.
Experience
8.
9.
27.
86.
152.
186.
193.
253.
Faith
78.
210.
211.
Fear
27.
31.
111.
241.
Force : Physical 128, 169. Cosmic 151. Moral 80.
Giving
70.
Growth
148.
Humility
155.
Impatience
226.
Justice
231.
Knowledge & Wisdom
37.
86.
122.
163.
189.
232.
256.
Leadership
81.
133.
215.
Light
25.
30.
109.
Love
43.
46.
50.
57.
58.
147.
148.
217.
218.
Matter
109.
152.
Mediums
75.
76.
Numerology
85.
Omens, Symbols & Miracles
35.
55.
73.
74.
96.
126.
146.
168.
195.
203.
Pact, Plan & Program
14.
17.
78.
142.
178.
180.
215.
233.
257.
Parables: Figs 104, Five Sons 156, Gardener 163, Mustard Seed 156, Ravens 160, Roses 101, Small Mishiefs 175, Two Bounties 182.
Pattern
149.
Patience
9.
22.
84.
Patriotism
15.
Peace
230.
234.
246.
Personal Choice
14.
16.
29.
93.
153.
157.
168.
246.
253.
Prayer
32.
131.
241.
Promise
10.
16.
24.
28.
42.
117.
166.
192.
205.
248.
Prophets & Prophecy
65.
66.
67.
83.
172.
Reincarnation
6.
12.
25.
31.
72.
76.
81.
152.
Rewards, Recompense & Money
39.
40.
82.
87.
143.
144.
201.
247.
250.
Sacrifice
34.
Self Command
93.
147.
Science & Inovation
14.
166.
Second Coming
25.
26.
29.
36.
72.
81.
106.
114.
120.
146.
181.
219.
Service
2.
33.
69.
107.
114.
156.
177.
Space
65.
Spirit
20.
Suffering
13.
176.
Thought
57.
66.
148.
Time
41.
45.
Tolerence
27.
Tranquility
38.
Vibration
67.
Victory
223.
War
18.
47.
230.
Others
3.
4.
48.
49.
50.
51.
52.
53.
54.
56.
59.
61.
64.
68.
71.
77.
90.
92.
94.
99.
100.
102.
103.
108.
110.
112.
113.
115.
118.
119.
121.
123.
124.
125.
127.
132.
135.
136.
139.
141.
145.
150.
154.
158.
161.
162.
164.
167.
170.
171.
172.
173.
174.
179.
183.
184.
185.
187.
188.
190.
191.
197.
198.
202.
204.
208.
209.
213.
214.
216.
220.
221.
224.
225.
227.
228.
229.
235.
239.
240.
242.
243.
245.
252.
254.
255.
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Chapter 218:
The Employments of Love
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1. LOVE hath a million employments, even as it manifesteth in a
hundred trillion forms.
2. It is ever the opportunity for character expression coming
into contact with perpetual opportunity for the externalized
forces of the universe to play upon the nature and affect it, and
the twin opportunities meeting in the spirit.
3. Love performeth after a manner that is strictly unto and of
itself. It saith in substance, I am a condition in the universe that
demandeth a certain type of expression;
4. I am an exhibition of forces that are two in number, one
being a desire force to get a thing accomplished, even though it
be a consummation of an entire mortal life, the other being the
nature of the physical or mental universe expressing itself after
the accumulate strength of the mass.
5. These two know an inharmony often; they rigidly adhere to
their dictates of behavior; verily I say they come into collision
and each performeth as it seemeth opportune after the laws
which govern collision.
6. Behold a human spirit striveth and is defeated or thwarted.
What meaneth this? . . . I tell you it meaneth that the human
soul was not adept in overcoming the force of inertia in the body
politic or in the manners of the masses provided for these
occasions;
7. Or in men's interests selfishly motivated from basic
instincts of laws of self-preservation and conservation. The
greater laws of Cosmos have been of stronger effect under the
terms of the laws of collision than the items of the human spirit
in sentient galvanism.
8. Love suffereth long and is kind indeed. But love is not
sentiment, neither is it tolerance. It is not maudlin of
compassion toward that which manifesteth weakness or
deficiency of sense.
9. Sense saith: What manner of opposition is arrayed against
me and how cometh it, in its expression against me?
10. The desire for improvement meeteth the ignorance of the
populace, the desire for strength meeteth the derision of the
strong. Thereat battle resulteth.
11. Now such battle is not to annihilate either.
12. Such contest of wits or strength showeth which is the
stronger in the fierceness of its power to identify itself for that
which it is.
13. Is it not of truth, beloved, that if a man wisheth to set
himself in lordship over his fellows, he first maketh himself of
such power in his personage that in contest he conquereth?
14. Verily he is supreme; his opponents have a fear of him
whether it be righteous or whether it be wicked; they give track
before him;
15. Or he hath the better training in the body's muscles so
that the greater physical strength showeth itself as first in
identity over that which is lesser.
16. So perceive ye the lesson: There cometh a time when men
must be made to see that they contest not for the business of
removing one another from existence, for that is nonsense and
hurteth the annihilator as well as him annihilated, seeing
that the annihilator hath lost his adversary and thus the
measure of his own identity as to reason of mind or strength
of biceps.
17. Men must be made to see that they contest purely for
strength of self-expression: to know which of themselves is the
better identified for that which he is, not for beastly attack
having destruction in its claws.
18. I say unto you that in the past, quarrels and wars have
forever had this motive: one hath thought himself the stronger
and hath said, Behold I prove that I am strongest in my identity
of self for that which I think myself.
19. Let us then fall to and demonstrate whether I be right;
perchance if I am weaker, thus will that fact be revealed; behold
even in my weakness I get mine identity, even in such
weakness.
20. I tell you, beloved, there is sense in such reasonings. I say
unto you that it is the essence of contesting love that such
should manifest, each after its nature.
21. But I tell you more. These things I say: It behooveth me to
tell you that there runneth through humanity a golden cord of
realization that it is more than animal, or more than self-conceit
that it is mortal and naught else.
22. Man hath come unto that pass where he saith to himself:
Whereof can I account for this dissatisfaction that
tormented me? I will arise and seek mine answer in
accomplishment of my desires; mayhap I find in the expression
of my powers which are my personage, translated in these
contests of identifying attributes, that which I am!
23. It is not meet, therefore, that man should know in advance
of himself that which he truly is in all its aspects, else would he
miss the true sense of identity that cometh unto him of his
earthly experiencing.
24. Man seeketh to find himself in Cosmos! . . .
25. He seeketh to ennoble himself in character attainments;
he seeketh to know the answer to this mystery or that,
and deport himself after the nature of that which he bespeaketh
as his ideal.
26. What doth he, beloved?
27. I tell you that he maketh it plain unto himself that he is a
sentient being with fecundities which continually expand and
exert and wreak on him a terror or a competence as he relaxeth
himself unto mortal exhibition.
28. And yet I say more: He performeth after the nature of his
godhood, for his godhood saith unto him, Thus wert thou given
earthly license for sentient performance, that thou might know
thyself as a personage-force, delving and striving against mass
earth-force whether of society or nature.
29. Get thee up, therefore, and see Love for what it is: a basic
nature of things always striving, always identifying, always
learning, always expanding, always beholding itself as
activation of one sort expressed in terms of reaction on basic
activation of another sort, and all betaking unto themselves a
greater knowledge of self-identity from the contest.
30. I say it behooveth me to tell you these things because
I would have it made clear unto the multitude that within each
generation there is a halting-point wherein mankind findeth
himself obliged to seek his true essence of character attainment
in a spirit of contriteness unto self, and say:
31. Thus far have I come, thus far have I struggled and pitted
the force of myself against the forces of all other identities;
wherein now, therefore, have I achieved? how do I deport
myself before my fellows in that I present unto them a body of
force for them to try themselves against, profitably or
otherwise?
32. It is the accounting-time for every human spirit, that he
maketh himself known unto himself and registereth unto himself
whether or not he maketh himself felt truly after the purpose of
his earthly entrance from the beginning.
33. Thus doth he strive in his own esteem and self-estimation,
and in that he perceiveth the type of force which he is, and how
it reacteth for pleasure or profit on his fellows, so is he classed
as one loving!
34. Thus hath it come to pass that Love hath been called the
result of such correct estimating of correct reacting, instead of
the activating powerhouse that holdeth the essence of the
activating in its primal form.
35. Life teacheth man to hold within his spirit a correct
deportment toward his fellows and toward himself in all acts
which he performeth;
36. It teacheth man that if he violateth the laws of self-esteem
in his neighbor, his neighbor harboreth a grudge that seeketh
desires to be exercised in reprisals making for the stronger
proof that character of one potency is better than the character
of another potency.
37. When there is doubt there is ever contest, but if both are in
perfect balance with themselves and with the world they say,
I have manifested thus and so over many generations and
found within myself the sense of occupation which now goeth
out and identifieth me;
38. If it be of your desire to test mine identity, I concede to you
the right, but by the same power I give unto you the right to be
that which hath come from all your experiencings with life.
39. We discuss not relative virtues coming from such
experiencings, rather do we agree that each hath had his
experiencings and arrived at his self-identifications; in this
concession each unto others we find a harmony that maketh for
a peace, since we do not contest identities.
40. Of such is Peace in its essence born, beloved. Thus do we
teach the multitude. . . .
41. Peace saith unto men: Arise and perform in balance within
yourselves, knowing your own characters in that ye do exhibit
them, but always bearing in mind that the character which truly
knoweth itself hath no grievance to test itself on the whetstone
of the character of its neighbor.
42. Both are identified entities, but identified of different
essences and forces; let us therefore make a compact that we
recognize one another's defense of self-identity without
contestings being of moment.
43. It is all a manner of the practical aspects of love, that
man should recognize his own attributes unto himself and not
be cast down that his neighbor only seeketh to prove within
himself that which is most willing to be proven in the soul of
the first.
44. It is a form of self-spoliation, I tell you, if man doth this
not. . . . .
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