Absolute Views Versus Human Views – Generic Spiritual Man Versus Human Beings

Question:

Just seeing if I am understanding this correctly: there is God who is All-in-all, divine Mind and there is his idea, the spiritual man, Christ. Does this mean there is only one human being that truly exists–Christ? Essentially, would this mean that what is ‘me’ that is ‘not Christ’ is suppositional? And also, that the multiplicity of people is also suppositional?

Answer:

I feel that your concluding statements about the suppositional nature and multiplicity are accurately stated, but the mental context needs to be clearly defined from which the multiplicity of people is considered.  There are a couple of important distinctions to be made about the apparent human nature of man in the wording of your question.  There is only one God, or Cause, and the sum total of the effect of that Cause is one generic spiritual man.  Generic man is the concept of man which includes human consciousness’ experience of the appearance of every man, woman and child.  Man appears as many separated human beings to human consciousness, yet that presentation is not accurate. In the absolute realm of thought, spiritual man is one entity who is mentally and spiritually expressed in an infinitude of individual identities. Absolute spiritual generic man is the one complete sum total effect of God, and each individual is an inseparable contribution to that complete expression of God as man.

But what exactly is human consciousness?  Human consciousness is that mental realm in which all of the perfect and eternal ideas known by divine Mind are not yet consciously seen, interpreted and experienced in their absolute perfect and eternal spiritual nature.  The perfect, eternal, spiritual nature of absolute oneness will not come clearly to our understanding and be so seen as observed experience as long as thought is still manifested in the human realm.  That absolute nature is the realm which we will experience in the Ascension – the mental realm into which Jesus passed which transcended our sense which we call human consciousness.  He was able to do so only by completely removing every semblance of mortality, imperfection and temporality from the lens of his conscious observation.  Once he did so, he no longer was mentally manifesting physicality, and his body disappeared in to a realm above the conscious human thought. What we call the human consciousness interprets all that it observes through a lens of mental limitation and distortion.  Human consciousness has not yet become fully aware that man’s actual consciousness is God’s own knowledge and awareness of Himself, expressed and reflected as man.  Thus the human consciousness inaccurately experiences itself as many separated physical manifestations of God.  And that is where we mentally are as human beings.

This brings us to the question, “what is a human being?”  The human being is only the mental manifestation of existence which results from the human state of consciousness.  The human being is not God’s representation of man.  As such, God is not the author of what we call human beings.  God is the author of spiritual man, who is in back of the presentation we all understand as human beings.  Human beings are an inaccurate mental misrepresentation of God’s man.  The apparent separateness of human beings, each one possessing uniquely distinguishing characteristics, is definitely  an indicative hint of man’s infinite individuality, but it is falsely presented as separation.  That separation is the manifestation of the deeply rooted false human belief  that man exists and lives and breathed somehow separated from his very own infinite source of life, breath and being, God.  Mentally viewed through the lens of Spirit, that apparent physical separation vanishes and man is seen as one.  This Jesus was able to do on the human plane of consciousness, and indicated his readiness and ability to advance to the mental stage of Ascension.

So, more precisely stated, the Christ nature is the nature of the absolute and perfect spiritual man.  It is the one nature which is shared by each and every individual complete idea of God which is expressed as each individual man, seen humanly as men, women, and children, but absolutely as the infinitude of God’s spiritual, perfect, eternal representations of His Selfhood.  There is only one Christ nature, and that nature is reflected by all of generic man.

Question:

To clarify further: by “human consciousness” do you mean “my” consciousness? When distortions/limitations are corrected (through negating the suppositional), my actual consciousness is of God Himself, not as “me” but as the one spiritual man, Christ? And with that correction in human consciousness, then what I perceive as a multitude of humans would be the infinite expression of Christ’s individuality? If the spiritual man is God’s awareness of Himself, why would the spiritual man perceive or be conscious of his infinite individuality Just? Would he only have that perception as long as he entertained the human realm, that is, until he ascended?

Answer:

Infinite individuality is spiritual and absolute. It is only the sense of separation associated with individuality which must be removed from our human perception. Individuality of expression can and does exist in Spirit without a sense of physical separation. It is mortal thought which introduces the concept of physical separation associated with that individuality, and that human presentation of individuality is called personality. Human consciousness is generic and is individually expressed because the divine consciousness back of it is generic and individually expressed. The characteristic of infinite individuality is with us in eternity, as it is the nature of God.

I think I know what you mean about “my” consciousness. It is the conscious sense of “my” that undergoes transformation with spiritual growth. In the lower stages of human consciousness, “my” feels like it refers to a false and really non-existent mortal sense of consciousness which is born, matures, and dies. In the higher stages of human consciousness, as the human is seen to coincide with the divine, this sense of “my” consciousness elevates to an “I AM” sense, and sees that our true individual identity belongs to God and to God only, not to an impossible mortal being. The spiritual man is conscious of infinite individuality because God, the basis and Cause of the expression of that infinite individuality, knows Himself and is aware of His complete character through His effect and reflection, generic man. God is characterized by an infinitude of identical but unique characteristics.

Question:

“I wouldn’t say it muddies the waters, just gives me more to ponder. Here is what I am trying to understand: that by changing my thinking through negation of the suppositional, the phenomena I experience changes. I know that is true, I am just trying to understand the how, what and why behind it.”

Answer:

The phenomena we consciously experience are simply a manifestation of conscious thought, whether those thoughts are the invalid beliefs of the suppositional, or of the divine.  In order to accept the fact that a change in experience follows a change of thought, one must first examine exactly what is.  In previous analyses we determined that all that is must be perfect and eternal.  Leaving that analysis out of this discussion, let’s take that for granted and continue.  But it all gets back to a basic definition of what God is what God does.   We must begin with a starting point of the all inclusiveness and exclusivity of God and His manifestation.  If this is indeed our opening premise from which we agree not to be diverted, then all existence must be the product of this one God, and all awareness must be some form of the awareness of this God’s own all-inclusive self.  Because:  Who is there to be aware of this one God,  besides  some aspect of God’s own self?  All other life has been excluded by His infinitude.  Therefore,  anyone validly aware of themselves or of anything,  can actually only be a representation of God being aware of Himself.    That is the “I AM” identity.

Why review that?  Because the point must be made, that all that comes to consciousness must be God’s consciousness, for there is no other independent life other than that which is known and thought by this one Mind, the Mind of God.  And all that is valid which can come to consciousness must then also be the product of the knowing of this same Mind.  There is therefore, nothing valid that can come to consciousness which does not have its source in God.  Divine consciousness experiences only the things of God’s creation, because nothing else exists, except that which is falsely believed to be true but which carries its supposed reality in the non-existent suppositional realm called mortal  mind.  And that supposed identity is the mortal ego which I think you referred to as “me”.

So, that is the how and why behind it. From the analysis we must conclude that anything and everything we are aware of is the product of conscious thought, and cannot be comprised of any other substance than conscious thought.  If it actually could be, we would not be able to experience it, for it would exclude its own self from consciousness.  And this is actually what mortal mind itself does.   It claims to witness that which is comprised of substance external to the all inclusive infinitude of Mind.  Accordingly, its experience is only suppositional.  Can you see the how and why from that?

Question:

“As I understand it right now, the root suppositional claim to be negated is that I have a separate mind (mortal mind), that there is only one divine Mind and that is this universe and thus what is within this universe are ideas. This being true, what am “I” then? Who are these other people and why do they appear to have their own minds, choices, etc.? You have answered my question very thoroughly. I am just reiterating for clarity

Answer:

What “you” are is one of many unique mental representations of the complete and whole concept of God.  What “you” are is an image God being Himself, including every aspect of being which is.  In the human realm of thought you appear as a physical man.  Coincided with the divine, your true identity is as body and Soul, or  “the reflection in multifarious forms of the living Principle, Love.” (477 S&H)  These other people you see as  human beings are also, in their divine nature, just like you, individualized expressions of the infinite Mind who also in their substance are “the reflection in multifarious forms of the living Principle, Love.”.  In their human nature, they appear to have independent thoughts going on because of what they really are, seen in the divine light, namely, individualized representations of the actions of the divine Mind.  In absolute consideration, this infinitude of individualized representations of divine Mind comprise generic spiritual man.  In human consideration they appear as separate physical forms,  only believed to be thinking on their own and making their own choices.  In reality, that is all animated by divine Mind and reflected upon them.

 

Question:
“A friend of mine recently killed herself. Why can I not raise her from the dead? A woman at church is blind. Why can I not make her see? These may sound foolish or egotistic, but I have the best intention in asking.”

Answer:

Jesus’ disciples once asked him why they could not cure a certain case.  “ And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. “ Matthew 17:20 .  Our consciousness must be elevated to that level.  As our consciousness does drop the mortal, and the human is seen to coincide with the divine, the manifested experience will follow.  Jesus’ perception of consciousness was so divine that he immediately saw the reality of the situation clearly in his consciousness.  He saw a well man, or a seeing man, and it was manifested because experience IS consciousness.  But in order for us to repeat his great works, we must travel the same long hard road of the continual elevation of thought, to the point that the things we of which we are conscious are also perfect.  Thereafter will perfect experience be manifest.

Question:
“If I were to answer my own question(s) it would be that on some level I am resistant to the idea that by going through the process of spiritualizing thought that somehow changes the phenomena I experience. I think there should be something more to it than that: some action I should take besides the process.”

Answer:

The action you must take is the elevation of your thought, just as Jesus did.   Changed consciousness then results in changed experience.   You are right – you must take action.  That action is mental.  No process unfolds its own self.  Mind must be utilized to do the unfolding.  These changes come step by step through demonstration.  It’s a lot like learning math.  First you learn the principles, then you apply them.  It gets easier with practice, and apparently big and complex problems no longer look so intimidating once you have a grasp on mathematical principles and go higher in its science.  But you cannot take a course in Algebra I and then expect to be able to immediately solve differential equations.  There’s a lot of mental work to be done before that stage of demonstration is reached.  This Jesus did for us in metaphysics, as our example.

 

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