Vol. 2,, No. 4

December, 1977

C hristians have long tried to justify all the evil that has been on the basis of the good that will be. We speak of a world to come that will right all wrongs. But how does the world to come apply to the world in which we live? If this life is only some sort of pre-game activity before the real event, then what a mockery is made of all the human tears shed and the struggles fought. Living faith does not say, "it will be all right." No, faith says, "It is all right."

Eternity entails so much more than "forever and ever." Eternity is not a big quantity of time and space; rather, it is the foundation of time. It is the timeless moment, which is of infinite profundity. Eternity is What Is, and on eternity are built our realities of space and time. Eternity is spirit, and spirit cannot be defined or controlled.

Jesus said, "I am eternal life," so we who have Christ have eternal life now. To speak of eternity is to say that this moment has an eternal depth; it is a moment full of magic and mystery. And to say that we have eternal life is to say that we have thrown ourselves into

Richard Zenith

that bottomless moment. Each second we explore and discover more of its secrets and glories, though we shall never fathom the moment.

We have faith not in the Disneyworld that will be in the clouds some day, but in the spirit-world that now is and on which stand all other worlds. We have faith not that we shall become perfect saints but that we already are perfect by His Spirit, which is a far greater reality than our sin. We have this faith because of Him who says, "It is done," and whose name is I AM.

There are theologians, philosophers, and social scientists who expend the greater part of their lives in postulating solutions to fundamental existential questions: questions about the existence of space and time, as well as man's existence without and within that space and time. The task which these thinkers have assumed is noble and necessary to man's continual investigation and discovery of himself; however, these questions and hypothetical responses to the questions often become so abstract as

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continued

Richard Zenith, our new assistant editor

to lose all relation to the whole business of living. We may write a Summa Theologica and speak in platitudes of the reasons for man's existence, the proofs of God, and the meaning of our world, and such discussion has its place. But after we have read all the books, exhausted our mental capacities, and run against the limits of our language, we are left with life in this moment which must be lived.

All we have is the moment, though we are tempted to believe that we possess a whole host of tangible and intangible objects. We own cars, houses, clothing, and food, but the life-span of material possessions carries no guarantees; we might lose everything in an instant. Our immaterial possessions - memories, impressions, emotions, and thoughts - are in a constant state of flux and make a weak foundation from which to order our lives. I conclude that we have nothing but the moment, not simply because our "possessions" are temporal, but because our "possessions" have no bearing on our lives except in the moment.

Let us suppose that I own a large two-story house in Los Angeles. When I am in Los Angeles, I can derive a great deal of pleasure from my house, because it is there at the same time that I am there. Likewise, when I go to visit my friends in Maine, I am able to appreciate and enjoy their lovely old home, but of course I cannot enjoy my own house in Los Angeles, because I am not there. I might think about my house and say to myself, "My house in L.A. is much superior to this old dump in Maine. Why, this place doesn't even have a swimming pool." Though I believe that my house is a better house, I cannot say that I am enjoying my house in Los Angeles. That house is far removed from my present circumstance, and though I may feel some slight satisfaction by telling myself that my house is preferable to the house of my friends, such reflections only serve to deprive me of fully participating in and enjoying my present situation. When we stay with the present moment in thought and action, we acquire a healthy detachment from our possessions not at hand (my house in Los Angeles). At the same time, there is r sense in which we possess the entire world. Whatever exists in my here and now (my friends' house in Maine) is mine to enjoy to the full, whether or not I possess the title deed.

Again, memories are analogous. I

may think that the steak dinner I ate last week was much tastier than the steak dinner I am eating tonight. If I dislike the person who cooked tonight's steak dinner, I may even take perverse delight in judging the meal inferior to last week's. But I certainly cannot enjoy a steak dinner that has already been digested and eliminated from my system. Memories are distant from the present moment. When we dwell over-long on memories, we succeed in quenching the life that is now. "All men are created equal" is a true statement, not because we all have equivalent physical and mental capabilities, but because after we distill our existence in the fire of trenchant analysis, we all have exactly the same remainder: the moment. When a businessman and a beggar join together for a beer at Joe's Bar, they share (to some degree, at least) a moment with each other, and the businessman's money is irrelevant to that moment.

If we have nothing but the moment, then we had better take a hard look at it and what we are going to do with it. I said that eternity exists in the timeless moment and that such a moment has infinite depth. By these words I am trying to loosen our perception from the grip of the time/space framework engendered by our language and culture.

W e tend to perceive our world with two mental measuring rulers. One ruler gauges time and the other ruler gauges space. Such a mental process is very logical, considering that a clock and a yardstick do the same. Nevertheless, this tendency to count and measure has resulted In a narrow view of our world. We begin unconsciously to qualify our emotions, our Ideas and other areas of our experience which do

not conveniently fit into "time" or "space."

When we say "I love you very much," we have consciously or unconsciously set a limit on our love. We always strive to make more and to make it better. Once we have dealt with the superficial sense-datum of the moment, we assume that that is all there is, and we wait impatiently for the next moment to arrive. We are in a hurry to move on, grow up, get a job, retire, die and go to heaven. We become quickly bored by today, and we hope that tomorrow will be more interesting. But we have not even looked at today! Our mental rulers found nothing to measure, so we decided there was not anything there.

But let us take a second look. Our objective world contains millions of avenues awaiting exploration, and our subjective world offers us an even wider spectrum of unexplored pathways, even though most of us content ourselves with the narrow visual field of things that are immediately apparent. The moment is eternity, because each moment has inexhaustible potential. Our three-dimensional world presents infinite phenomena to look at, and each phenomenon may be looked through to the infinite facets of our subjective experience. So we have an infinity of infinities before us! We have nothing save the moment, but it is an awfully big moment.

The moment is mysterious, fascinating, and wondrous, yet we seldom live in It. We spend most of our day in yesterday or in tomorrow. Blaise Pascal wrote in his Pensees:

We do not rest satisfied with the present. We anticipate the future as too slow In coming, as if In order to hasten its course; or we recall the past, to stop Its too rapid flight. So im

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DISCERNING SOUL FROM SPIRIT

BY NORMAN GRUBB

W hen the writer to the Hebrews wrote about there being a "rest to the people of God", he defined it as being a ceasing from our own works. Not from work, of course: that is an impossibility; but from works proceeding from self-effort. In other words, sharing God's rest does not mean ceasing from work, any more than our ever-active God ceases, but resting in our work. Work which has rest at its centre is work from adequacy; work which has strain at its centre (the kind we are most accustomed to) is work from inadequacy. If you go to a store to buy ten dollars worth of goods with only one dollar in your pocket, you buy from strain: if you go with twenty, you buy from rest! If our activities are dependent on our own resources, we work from strain; if upon His, we work from rest. That is also the "second rest" Jesus spoke of in Matt. 11:28-30. He worked from rest, He was so evidently relaxed. Why? Because in lowliness of heart He thoroughly knew His human nothingness, and therefore could also know His indwelling Father's allness; and being meek of heart, He knew how to abide in His Father in times of stress, rather than rushing off to handle situations His own way. So He now says to us: "You are in my service, so learn the secret of rest in work from Me, learn the meaning of meekness and lowliness of heart. If you do that, you will rest, not only in your spirits from the past burden of your sins and their dominion over you, but also in your souls from the emotional stresses of

daily living ('ye shall find rest unto your souls'); and then you will be able to prove what now seems a paradox as I say it: 'My yoke is easy and my burden is light', when the normal experience is that a yoke is hard to pull and a burden heavy to carry." God gave me that word personally thirty years ago when I had to take responsibility in the missions to which I belong. "Watch", He said to me. "Whenever your yoke is hard to pull, or your burden heavy to carry, you are off beam. Get on beam again!" I have found that an excellent barometer!

Now the Hebrews writer takes this further when he distinctly connects the experience of this rest with ability to discern between soul and spirit (Heb. 4:9-12). My experience is that a great many of God's people are confused and frustrated, and live in a great deal of false condemnation, because they have not learned this distinction.

Modern psychology has invented its own vocabulary for what it considers are the subdivisions of the human personality, such as the subconscious, the id, the super-ego, and so on. But God

gave us His own definition and analysis centuries ago, and that will never be bettered.

Man, the Bible says, is tripartite-spirit, soul and body: and in that order of importance (I Thes. 5:23). In the Hebrews passage, however, it stresses that the difference between soul and spirit is very subtle, and indeed can only be recognized by inner revelation. Only the word of God, it says, applied as the sharp sword of the Spirit to the human consciousness, can pierce "even" to that depth, sever between the two, and give soul and spirit their proper evaluation; only so can we recognize the proper function of each without mistaking the one for the other, and thus enable the human personality to move forward, in gear and remain there. And further to underline the depths to which it is piercing, the writer uses the analogy of "the joints and marrow", likening soul and spirit to the joints which give the bony structure of the body its flexibility in action, and the marrow which is the inner life of the bones.

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""The human spirit is sometimes

described as that part of us which can

know GOD. But it is more than that. It is

the essential ego    my human "I am" !!

The first essential is a clear recognition of the human spirit as the real self, the ego within us. Soul and body are the clothing or means of expression of the spirit. "God is spirit," said Jesus. God is the primal Self of all selves, the I AM; therefore, self is spirit. God is called in this same letter "the Father of spirits", the human ego made in His image. The human spirit is sometimes described as that part of us which can know God. But it is more than that. It is the essential ego-my human "I am". The Bible tells us that it is our spirits that know ourselves: "What man knoweth the things of a man, save the spirit of man which is in him?" When I say, "I myself", the "I" is the spirit, the ego which can look out from within, as it were, and knows the "myself', the rest of me (soul and body). The dying Saviour on the cross commended His spirit (His true self) into His Father's hands. The saints awaiting the physical resurrection are spoken of as "spirits of just men made perfect", for the true self is spirit.

The self, the human spirit, has three basic faculties-heart, mind and will. The word "heart", a term often used in the Bible, is borrowed by analogy from the fact that the heart is the physical centre of the body. It indicates that love is the centre. God being love, that which He fathered in His own image is compounded of love. Love is the fountain head of the ego. "Keep thy heart with all diligence, for out of it are the issues of life." The human spirit is love, self-love through the false union in the Fall; and when joined to Christ by grace, God's selfless love expressed through the human love-faculty.

Mind, the second faculty, is that by which we know things. Not what we think about things, any more than love is what we feel about things, but the means by which we know them. "We have the mind of Christ"; that is why we know Him. "This is life eternal, that they might know Thee, the only true God." Ideas belong to the soul realm, knowledge belongs to the spirit. Many know about Christ, they have ideas about Him-that is the soul; it is something different to know Him-that is spirit. The human spirit is the knower. When the divine Spirit is united by grace to the human spirit, He shares His knowing with us.

The third faculty of the spirit is the will, where the choices are made under the direction of heart (love) and mind (knowledge). At this point the spirit (the ego) moves into action, expressed through soul and body. The will is the arbiter of our destiny. If the choice is for God (such choosing being the com

"It is through the

infinite variety of

our souls that all

the glories of

Christ will be

seen."

puision of grace), then the will of the divine Spirit takes over in our spirits, and God with His good, perfect and acceptable will works in us to will and do of His good pleasure. The will of the Spirit issues in the activities of soul and body, the willing motivates the doing; but it is now God's will through our wills.

Here is the human spirit, the human ego, in its entirety-heart, mind, will: love, knowledge, choice.

Now we reach the important point. In what does the soul differ from the spirit? It is the means by which the invisible spirit expresses itself. God, the invisible Spirit, reveals Himself through the Son, "the express image of His person", "the image of the invisible God", "the brightness of His glory". This relationship of Son to Father can help us to understand the relationship of soul to spirit. Thought, word and deed are another trinity, in which the word clothes the thought and gives expression to it. In this same way the soul is the emotions or affections by which love is expressed, the feelings, warm or cold, pleasant or unpleasant. The spirit is mind, the knower. The soul is the reasoning faculty by which the mind can explain its knowledge: "be ready always to give an answer to every man that asketh you a reason of the hope that is in you"-there is soul explaining spirit.

Now unless we have a clear differentiation between the properties of these two, we can get into a great deal of trouble, because the soul is the intermediary between ourselves and the world; and it not only channels the spirit to the world, but has the reflex activity of channeling the world back to the spirit. Emotion and reason are wide open, not only to our spirits, but to the world around. Our emotions, therefore, can be very variable. We may like this,

or dislike that. This may appeal to us, that repel us-either things or people. We may feel exalted at one moment or abased at another; dry at one time, fresh at another; fervent or apathetic; bold or fearful; compassionate or indifferent. If, therefore, we confuse soul and spirit, we quickly fall into false condemnation. Why are my feelings so variable? Why do I feel cold, dry, far from God? Something is wrong. Why do I dislike this person, or resent this happening? I am wrong with God somewhere.

I am flagellating myself in vain. Soul is variable, spirit invariable. In my spirit joined to His Spirit, I live with an unchanging and unchangeable Christ, and am myself equally unchanging by faith. I am not my soul feelings. I am spirit. But if we had not sensitive souls, we could not be affected by the crosscurrent of human living; we should not be humans. We are to be affected by them, but not governed by them, just as He was "touched with the feeling of our infirmities".

W e must be discerning. Many of our soul-emotions are illusory. We are allowing ourselves to be influenced by external appearances. We feel spiritually cold, dead, apathetic, hard, dry. We feel we need inner revival. No we don't. All we need is not to be fooled by our souls! The well of living water has not stopped springing up within us, the living bread in our spirits has not gone stale, the fire of the Spirit (with whom we have been baptized at our regeneration) has not burned low. Look within where you and He really are, spirit with Spirit. There is no change. Don't be fooled by the colour of your clothing-your soul feelings. You and He in you have not changed. Indeed we shall have those kinds of feelings, and God intends that we should have, to stabilize us in the walk of faith. They are useful in driving us back to Him in our spirits. As we learn to walk more steadily in Him, we shall find ourselves less and less bothered by that type of soul-feeling. A whole lot of the hunger people say they have, or need of spiritual refreshment, is at bottom because they are mistaking soulreactions for spirit-facts. The Reviver is already and always within! There would be much less talk of revival among Christians, if we had learned to walk in "viva)"-in the fact of the unchanging life which is the real we, Christ in us.

There are many soul-reactions which we are meant to have, so- long as we understand them. Jesus said, "My soul is exceeding sorrowful unto death". He

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then said in Gethsemane: "If it be possible, let this cup pass from Me: nevertheless not as I will, but as Thou wilt." So Jesus was conscious of a contrary will. Was He wrong? He knew the difference between soul and spirit. With His human soul, He was meant to feel all that was involved in becoming our sin-bearer, and He did. But equally He knew that that was not His real self. His true will was His Father's will within Him, in His spirit. His soul-will was the necessary effect of the satanic pressures on Him for our sakes; but that merely drove Him to the three hours of bloody sweat when His spiritwill, His Father's will in Him, so dominated His soul that He could walk that awful Calvary path as a King. Many a time believers are confused in this respect. They feel they won't be willing for this or that, if demanded of them, or that they are now not willing. Quite so. They are not meant to be. In their souls they are meant to shrink and refuse. That is the natural and right impact of an unpleasant situation on us. But that is not the real we or the real will. The real will is down in our spirits where "it is God that worketh in us to will ... of His good pleasure." We should not even ask people if they are willing. We cannot be. We should say, "You will never be willing. Self cannot give us self. But you can affirm in faith that God in you will will His will, and will take you along with Him."

Recently a lady was talking with me, greatly distressed because she had

"Doubt and

uncertainty are

the seedplot of

faith, for we can

never ultimately

prove anything."

lost her husband. She loved and served the Lord, but she said she could not accept this blow from His hands, and was rebellious. When the difference between soul and spirit had been explained to her, and that her feelings of distress and unwillingness to accept were just normal, but were not the real self in her; and that she could honestly tell the Lord what she felt, but that, in spite of it, she could affirm against her feelings that the Lord's way is always perfect, it all came clear.

' n our spirits we are undifferentiated. That is where we all vary, and are meant to. That is ' why the salvation of our souls is a necessity, because it is through the infinite variety of our souls that all the glories of Christ will be seen, each of us manifesting some different facet of His unsearchable riches. But variety means

contrast without contradiction. Colours vary, we say clash, but all combine in the amazing spectrum of colour beauty. Music the same. There are disharmonies, but all compose the one great harmony of sound. And so with individuals. One person appeals to us, one doesn't. One we naturally like, one we dislike. Then we feel condemned. Should I not also like that one? Liking is a soul response, loving a spirit response. 1 love one whom I don't like. He does not appeal to me, I say; but God loves him, and God loves him in and through me. In taking that position, I have moved back, without condemnation, from soul to spirit.

Just as through our emotions we express love, so through our reasons we express knowledge; and reasons vary, as emotions do. Through the reasoning faculty of the soul we can explain to others what we know, and others explain to us. I cannot know what you know. That is beyond my reach-in your spirit. What you know is peculiarly your own, part of yourself. You cannot share that. But you can give me explanations of your knowledge, which I can in turn discuss with you, and it may be that I too will come to know for myself. My reasoning faculty, therefore, in my soul, is open to all kinds of questionings. Like my emotions, it is open to the two-way influences-of my spirit from within, of the world and men from without. That is why in my soul I may have uncertainty at the same time as my spirit has certainty. One of the

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The following recent letter from the Editor to one of our readers deals with the same "soul or spirit" question as handled by Norman Grubb in the previous article.

My Dear Friend:

The question in your letter which you seemed most interested in having answered is, "What is the difference between soul and spirit?" I feel the best Scriptural answer is found in Hebrews 4:12. That verse speaks of the division of soul and spirit, of both joints and marrow. Joints are the expression of life; marrow is the life of the bone. So soul expresses life, but it is not the life. Spirit is the life.

We have this Treasure in earthen vessels. The Treasure is the Life in us; the earthen vessel is the articulation or expression of the Life. Where KJ and NAS say "joints", another version says "articulations." The articulation in anatomy is the junction between two bones. It is also the mode of uttering speech sounds. Our souls and bodies are the Spirit's mode of uttering God's word to us, and others.

Another parallel to help understand the difference between soul and spirit is that of the law and the Law, of the symbol or shadow and the Substance (which is Christ). Again in Hebrews it says, that the law "has only a shadow of the good things to come and not the very form of things" (10:1). Do not confuse the created with the Creator, the law with the Law or the symbol or shadow with the Substance.

My guess is that the reason you really asked the question is that we are frequently confused and hence condemned by our "soul reactions"'. We question what is of soul and what is of spirit, Because we cannot adequately explain the incongruity between the two, we swallow the two-nature explanation taught in most seminaries and churches. From then on we are always suspicious of our souls (and bodies) and try to make them conform with what we conceive of as "spiritual" rather than "soulical".

But once we properly see that soul is the expression of life and spirit is Life, that law is an expression of Grace, and that symbols are an expression of Substance, the eyes of our understanding are finally opened. Think of how negative we have frequently been about the law (the Mosaic Law, other O.T. commandments, as well as all the N.T. commandments). But Romans tells us that the law is good (7:7). When we grow up, we see that the law is Grace in disguise and that it is a shadow of the True Reality. But as we grow up we have little use for the law. We might use it with others, but it means nothing else to us as we are One with the Law. Grace (the Law) has swallowed up the law (not negated it). So soul is swallowed up by Spirit, not negated by it. You will continue to have negative soul actions and

best illustrations of that was the father who brought his afflicted son to Jesus. When Jesus said to him, "if thou canst believe, all things are possible to him that believeth", his honest answer was, "Lord, I believe. Help Thou my unbelief"! As he looked at Jesus, and knew the kind of things He had done, down in his spirit he believed, and said so. But as he turned and looked at his son lying foaming on the ground, the reasoning faculty of his soul raised questions, and he was honest enough to acknowledge it. But that did not alter his basic faith. His spirit did battle with his soul and would not submit to its questionings; he fought doubt by affirming faith ("Lord, I believe"), and by asking for help against doubt ("help Thou my unbelief --although he got the wording a bit mixed up!). The proof that faith swallowed up doubt, and that spirit mastered soul, was that he got deliverance.

It is not wrong for the reasoning faculty of the soul to question and doubt, any more than it is wrong for the emotions to have their varied reactions. In fact the soul reactions are the means of stirring the spirit into action. I have already pointed out that doubt and uncertainty are the seedplot of faith for we can never ultimately prove anything. That is what puts passion into faith. Coming to certain conclusions in heart and mind, we deliberately believe what we cannot prove. Faith is heart and mind committal. The only certainty possible to faith is the certainty of

faith! Doubt and questioning, therefore, is a normal condition of the reason, of the soul, and we must avoid the false condemnation of thinking that there is something wrong with us in that condition. Unbelief is a different matter, for unbelief is not of soul, but of spirit. Unbelief means that, in my inner self, I have decided I will not believe a certain thing. I have allowed my souldoubts to capture my spirit and enslave my will.

W hen we understand this balance between the spirit of faith and the uncertainties of reason, and how the reasoning faculty is given us to face squarely all the various possibilities that confront us in life, then we enter with zest into life's dialogues. Is a thing this? Is it that? We are not afraid of the cold winds of scepticism. We are not shaken by questions that seem to disturb our faith. We weigh things up and admit our ignorances and inabilities to produce-our proofs. But we don't live in the reasonings of our souls. We move back to where we really are-in our spirits. There, in the place where eternal decisions are made, we affirm what we know and are-by faith. Where reason has helped to clarify and confirm, we are strengthened and thankful, and are more ready to share those reasons with others. Where reason raises questions, we are always willing to consider and learn and adjust. But we never permit it to cross the bridge

which is forbidden to it, the bridge of revelation from the Other Side (which has become the bridge of faith), the bridge which has nothing to do with rational concepts, but is a Living Person. In that sense, opposing reasons are also our friends, because they only serve to stiffen the sinews of faith. "Whether He be a sinner or no, I know not: but one thing I know, that, whereas I was blind, now I see."

Our souls, therefore, whether in the emotions or reason, are the agents of our spirits, our real selves. They express Him who is the indwelling Spirit in our spirits: whether in the old life, the spirit of error; or in the new, the Spirit of truth. This means that, when it was the spirit of self-love in the old life, what our souls felt or thought in their selfish reactions was largely allowed to govern our spirits: if we didn't like a thing, we didn't like it, and so forth. But in the new life, when our souls channel in world impressions, our likes and dislikes, our doubts and scepticisms, we no longer permit soul to govern spirit. Gradually spirit masters soul, so that it becomes more and more fixed as a reflector of God's Spirit.

reactions, but they are not bad. They are good, because they are God in action expressing Himself in us.

Here is where the liberty comes in. We stop analyzing everything we think and say and do. We know we are an expression of Life, so we know that Life abounds in us irrespective of any appearances to the contrary. This perspective and consciousness enables us to be ourselves without condemnation. We just spontaneously "be" - we are just naturally ourselves.

Stop being suspicious of yourself. You can trust yourself. In our awareness of Oneness we know that since our spirits are one with His Spirit, our expressions in the soul/body realm are spiritual expressions. We do not have to sort them out as part soulish and part spiritual. The word of God does this for us. But remember, the Word we listen to is the inner Word inscribed on the fleshly tablet of our hearts, not the Bible seen as a rule book. "And I will put My Spirit within you and cause you to walk in My statues, and you will be careful to observe My ordinances. (Ezek. 36:27). Isn't that beautiful? And this prophecy is not for some distant future. It is fulfilled right now in you and me. We can trust ourselves now, because we know our Oneness with God and each other. Terrific!

The only other point I'd like to make in this letter concerns your aspiration about the future use of your property there in Georgia. At one point you say, "I want to see a little chapel built, etc.'' My advice is to go very slowly about any chapel. It is a shadow. It is not bad, any more than the law is bad. But the law must be seen as swallowed up; so must the other shadows.

Let us avoid stressing shadows that others take for substance and reality. Think of how many see church buildings and programs as reality. But you are free. If you have the inner drive to do something, do it. But as a brother, I am free to say that my experience has taught me to tell you to go slow, and avoid shadows that others confuse as Reality.

John 5:39,40 is a good illustration of Jesus seeing the difference between soul and spirit, between shadow and reality, between joint and marrow. Jesus says almost sarcastically, "You search the Scriptures because you think that in them you have eternal life." The Bible is not life! It bears witness of Life, but it isn't Life!

You are a unique form of Him, and I look forward to seeing how He will manifest Himself through you in the months ahead. But do not be in any hurry to "do" anything. In due season He will initiate action and then you will accomplish more in a month than you have in years before.

I look forward to meeting you in person.

Much love,

Bill Volkman

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editor: Bettie Harper wrote these three poems at a recent Christian conference. She says: "Written-through is a better way to describe the process, for the words simply came to me with very little conscious effort to make anything rhyme."

GOODNESS

Spirit of God, the goodness of heaven, Give me the power of creative leaven. Let me be yielded, quiet and still, Molded in line with Your highest will. Take from my being all fear and distrust, The feeling "I should," or "I ought," or

"I must."

Give me instead the deep inner knowing That in union with You I am constantly

growing,

And the Self that You are now living as me, I am moment by moment free to be.

CONVERSATIONAL PRAYER

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