What is the universal consciousness, where is it and who can find it and what is the universal Word and what can you do with this creative power source? The Word has the ability to forever ascend from one body to another throughout the universe of universes. Thus it is forever ascending and resurrecting itself without doing this, for it is the one universal body of the universe without being a body at all. It is forever dying without dying, and forever being born without being born. It forever sacrifices itself without doing it.
The universal consciousness is at all so-called points in all the universe. Thus it is at one point, yet an infinite number of points. It Is one, two, three, four, and on into infinity. This universal consciousness has no location, for it is universal. There is nowhere where it is not Thus we need not go to it, or bring it to us, for we are it.
It is a matter of becoming aware of the nature of being. It is no more a matter of bringing the higher so-called consciousness to the so-called physical consciousness than it is to take the physical consciousness to the so-called higher consciousness, for consciousness is wherever you can become aware of it. To become aware of it at any one point is to become aware of it at all points.
Thus this universal consciousness is the largest possible thing without being the largest possible thing, for it is also the smallest possible thing without being the smallest possible thing. In that consciousness is not simply negative, positive, or neutral, it is not simply in the past, present, or future. Thus we do not simply go to it, or bring it to us, for it is where we are without being where we are.
Thus it can be found at any one point in all of existence, for it is everywhere without being anywhere. Thus we find it without finding it, and we lose it without losing it, for we are it without being it. Thus the universal consciousness has come to you without coming to you whether you know this or not, and you are it whether it you know it or not. MI things are dwelling in this universal consciousness at one level or another whether they know it or not. Whether one is aware of it or not, all of it is at all points.
Thus this universal consciousness can manifest itself anywhere, or in any so-called body, for it is not limited to a body at all. The universal consciousness is not limited to any one body, for it functions in relation to the one universal body that is not a body. Although the universal consciousness can be discovered at the point of the physical consciousness, it does not function in relation to the physical body, for it transcends all so-called bodies, for all bodies are one without being one. Thus the so-called physical body is not simply a physical body, for it is one with the universal body of the universe.
Thus the universal consciousness is not simply contained in the physical consciousness, for it is not simply contained anywhere, for it transcends all things, including itself, for it is all things. Thus the universal consciousness is not found in any body at all, for it is beyond all bodies, including the one universal body of the universe. Thus it is the head of the body as well as the body. Thus the universal consciousness is not to be found in either a higher or lower body, or in the one universal body of the universe. Thus all things must be transcended before one can discover the universal consciousness, including consciousness itself.
It is an illusion to think that the universal consciousness cannot be comprehended at the point of the physical consciousness, and it is an illusion to think that it can be contacted at a point beyond the physical consciousness. One cannot contact it at all until one gives up trying to contact it, for it is not something that one can contact, for it transcends even itself. it cannot be contacted in relation to anything, for it is beyond all things. Thus it must be contacted without being contacted.
To find it in the so-called physical body Is to find that it is not simply in the physical body, and that it is not simply in any body, for it transcends all bodies, for it is a body without being a body. To realize that one can contact the universal consciousness at the level of the physical consciousness is to realize that one can take it with one anywhere in the entire universe of universes. Thus we learn to bring it to us without bringing it to us, and we learn to take it with us without taking it with us.
It is always at the point where we are at, and at the point where we are going, for we always go to where we are at, for we are everywhere, for the universal consciousness is everywhere. We cannot go to where the universal consciousness is not, for we take it with us without taking it with us. Thus we find it without finding it, and lose it without losing it, and we have it without having it, for we are it without being it, for it is itself without being itself.
We cannot go beyond the universal consciousness, for it is already beyond itself. Thus we go beyond the universal consciousness without doing it. In reaching the universal consciousness, one has gone beyond all things, and beyond nothing at the same time. One goes beyond the extreme positive pole of existence, and beyond the extreme negative pole of existence, and reconciles the two poles: then, goes beyond the extreme neutral pole of existence.
Then beyond existence itself. Thus one goes beyond both ends and the middle of all things. Thus we do not go beyond anything, for we are already beyond all things without being beyond them. We cannot simply go beyond anything, for at the so-called point of contact, all things reverse themselves, and are neutralized. As one appears to go beyond the positive pole, one is also going beyond the negative pole. Thus one is neutralizing the two poles at the center.
Thus we never actually go anywhere. We do learn that we are everywhere and at one point, and that we move without moving. We are forever at all points of the universe whether we are conscious of this or not. As existence and nonexistence are reconciled, the universal consciousness is revealed without being revealed, for it is existence and nonexistence reconciled. It is consciousness and unconsciousness reconciled, the known and the unknown reconciled.
It is itself reconciled with itself without being reconciled with itself. It is beyond all things without being beyond them. All things are within the universal consciousness without being in it, and all things are without it without being without it, and all things are at the center of it without being at the center of it. All things are it without being it. It is the ultimate of all things without being the ultimate of anything. It is the beginning without being the beginning, and the end without being the end, for it is the beginning and end reconciled. Thus the universal consciousness is the eternal rest of God, or the promise land of plenty.
The land flowing with milk and honey is none other than the universal consciousness of God, for it is the universal body of God. Thus the land flowing with milk and honey has never been found, for it is not something that one can find, for it is not simply what it appears to be. It is as real as anything can be, yet it is beyond reality, for it is reality and illusion reconciled. Thus the land of plenty is everywhere without being anywhere, for it takes in all of time and eternity, for it is time and eternity reconciled.
One cannot simply find the land of plenty, for one is the land of plenty, for it is the universal consciousness of which one is. As all things exist without existing in this universal consciousness, one can take out of it whatever one imagines to be in it. Thus it is a land of plenty without being a land at all. it is a land of all and nothing. Thus one can take out what one wants without doing it, for one must overcome want before one can approach this consciousness. Thus one must learn to give up all before one can receive all. Thus one cannot have anything as long as one wants something, except in an illusional sense, for it is an illusion to think that one can have anything, for one is not even oneself. Thus one must overcome oneself as well as all things, for one is one with all things.
To think that one can possess things is to think that things are permanent without knowing that nothing is permanent. Thus one cannot possess anything until one overcomes the desire to possess anything, for one must come to possess without possessing, for this is the cosmic pattern of the universe.
Thus one must learn to give and receive at the same time in order to receive from the universal consciousness, or the land of plenty. Thus one learns to takes from the universal consciousness without taking and to give it back without giving it back, for giving and receiving are one without being one. Thus we learn that it is not necessary to take anything with us, for all things follow us, for we are all things.
it is not necessary to take things from one dimension to another, for all things are everywhere. They need only to be called forth from the universal consciousness. Thus one learns to create things without creating them, for one creates them, and then allows them to go back into the realm of so-called nonexistence, or into a formless state.
They remain in the formless state until one calls them forth again. Thus nothing ever ceases to exist, for all things forever exist without existing. Nothing ever comes into existence, and nothing ever goes out of existence, for existence and nonexistence are one without being one. As things do not actually exist, they do not actually cease to exist. Form and no form are one without being one. Thus form comes out of formlessness, and then goes back into formlessness. Thus the nature of the universal consciousness is such that there is no way to express, or to explain it, except in a limited way.
Of course, we are expressing it whether we know it or not, for we are it, and cannot help but express it. But one can only express it in the context of an illusion, for it is beyond expression without being beyond it. Just as we must explain it without explaining it, we must express it without expressing it. Since we are already doing this, it is a matter of becoming aware of it. It is a matter of becoming conscious of expressing it without expressing it. Thus to express it in totality is to express it without expressing it, for all other expressing is but in part, and is an illusion.
There has been must confusion and secrecy concerning the nature of the universal Word. Thus some assume it to be lost, and some assume that it is a secret word. The nature of the universal Word, or the so-called secret or lost word is such that anything one can say about it is true, for it transcends all things, for it is all things.
Yet, all things that are said about it are also false, for it transcends truth as well as falsehood. It is beyond explanation, secrecy, and confusion, for it is the universal consciousness of the universe that is not simply a consciousness. We cannot explain the universal Word, for we must use the Word in order to explain it.
Thus we are using the word subjectively, trying to explain it objectively. We cannot explain it this way, for it is neither subjective nor objectives for it is beyond both subjective and objective things. As all things are one without being one, this Word is one with all things, for it is all things without being all things. Thus to explain it would be to explain it in part, for it is the explanation itself, not something to be explained. This Word follows the one cosmic pattern of the universe, for it is the one cosmic pattern of the universe without being it. Thus it follows the pattern of the trinity, for it is the trinity, and as the trinity is a trinity without being one, the Word is a word without being one. Thus this Word cannot be kept secret, nor can it be given to anyone. The so-called confusion and secrecy concerning the Word is eliminated when it realized that confusion and secrecy are a part of the nature of the Word. As in all things, one will never find the Word until one stops looking for it.
As long as one considers it to be lost, or to be a secret, one will not find it, for it is not simply lost, nor is it a secret, for it is its nature to be a secret, and to be lost without being these things. To assume that one can give it to another is to assume an illusion, for there is nothing in all the universe that one can give another, for am doing it without doing it. Once the Word is found, one need not try to regulate it, for it becomes a part of one’s being. The Word is creative without being creative. Thus when one discovers the Word, one doesn’t will oneself to create something with it, for the will must be transcended before the Word is discovered, for it is beyond all things, for it is beyond itself. Thus none can ever misuse the Word to harm another, for one will not discover the Word until one overcomes the desire to harm anything.
To use the Word in either a negative way, or a positive way is harmful, for positive and negative things are one without being one. To use the Word either positively or negatively is not to know the nature of it. Thus they who would use the Word either positively or negatively will not find it. Thus they use it in an illusional sense, not knowing the nature of it. It is also an illusion to think that one can use it in a neutral sense, for it is the reconciliation of the positive and negative, and the reconciliation of the neutral with the positive and negative. Thus one can not misuse the Word, for it is beyond use altogether. Just as we cannot use it against another, another cannot use it against us.
Thus one must overcome the negative-positive conflict before one can discover the so-called secret Word. The Word is forever protecting itself from those who would misuse it. Thus it remains a secret even after one discovers it, for secrecy is a part of its nature. It is the Word that discovers itself without discovering itself, for it transcends itself, for it is not simply a Word. It is not necessary for me to try to hide it from you or from anyone, for it cannot be hidden anymore than it is, and it cannot be made any clearer than it is.
Thus it is given only to those who can receive it. Thus it cannot be simply given to anyone. I can reveal it without revealing it, but you must discover it without discovering it. For you must learn to use it without using it. All things are using it whether they know it or not. It is a matter of becoming aware of this. When the unconscious is reconciled with the conscious, one learns to do without doing, and is conscious without being conscious.
Thus one finds the Word without finding it; one understands it without understanding it, and one uses it without using it, for one is it without being it. Thus as all so-called parts of one’s being are reconciled, all things are transcended, and the universal Word becomes a part of one’s being, and one uses it without using it. Thus one comes to control the negative, positive, and neutral force of the universe without doing it. The universal Word is not brought to the level of the physical consciousness, for it is not brought to the level of any consciousness, for it is beyond consciousness. It is at the point of the so-called physical consciousness without being there.
There is no such thing as a physical consciousness, for it is but a part of the one universal consciousness. The universal word is one with all so-called levels of consciousness, and it is not limited to any body. When the Word is brought to the physical consciousness, it remains where it always is, and that is everywhere and nowhere. As it comes to the physical consciousness, it transcends the physical consciousness, for it is beyond all consciousness.
It is not something that one experiences on any level of consciousness, for it is universal. It is the reconciliation of all consciousness into one level of consciousness. The universal Word is not experienced in relation to any so-called body, for it transcends all bodies without doing it. It is not experienced in relation to a permanent body, for there is no such thing as a permanent body, for all bodies exist without existing. The Word is one body, yet an infinite number of bodies without being a body at all.
Knowledge of the Word will cause one to ascend out of the so-called physical body, for it functions in relation to the universal body that is not a Body. The Word is dependent, yet independent of bodies. Thus the so-called permanent body must be transcended before the Word can function in accord with its nature.
The Word functions independently of bodies, for it can create a body any time it needs one. It does not create them as permanent things, but lets them go back into the formless state. The word is not limited to a body, for it is beyond all bodies. It is that which brings things out of the nonexistent state into the existent state. It brings things out of the formless state into the form state, and allows them to go back into the formless state.
The Word is the universal body, and the body is form without being form, and formless without being formless. The Word is beyond both form and formlessness. Thus it regulates form and formlessness without doing it, for it is natural for it to regulate them. It can create a body or a universe without any effort, for creation is a natural part of its nature.
It creates without even thinking about it, for it is beyond thinking. it is beyond good and evil, for it is beyond all opposites. It is what we are, yet it is not what we are, for we are it without being it. As it is beyond itself, we must go beyond ourselves to reach it. As it is beyond itself, it is beyond all things. Thus we cannot go beyond it, or beyond ourselves, for we are already beyond all things. We only come to realize that we are already there without being there. We go beyond ourselves without going beyond ourselves.
It is forever going, coming, and standing still without doing either of these things. It is here, there, everywhere, nowhere, and beyond that, for it exists without existing. It does all things in a way that is as natural as anything can be. It does not force itself on to anything, for it is beyond force.
It cannot be harmed, for it is beyond that, yet to harm any creature is to harm it, for it is in all creatures without being there. It is all creatures, yet it is beyond them, protecting them, watching over them. As the universal Word is beyond all things, including itself, it is beyond words. Not only are there no words to express it, it is not a Word at all.
To think of it as a Word is to assume that it is something of which it is not. It is not a word, for it transcends itself. When one transcends oneself one will find the Word without finding it, and one will find that it is not a Word, for it is a Word without being one. It is no more a Word than it is anything else, for all things are one without being one. It is beyond names and terms, for it is not simply a word or anything. It is all things and nothing and more. it is the universal consciousness of the universe, the universal body of the universe, the universal head of the universe, for it is the universe of universes. It is the nonexistent universe as well as the existing universe. It is all visible and invisible things, known and unknown, conscious and unconscious, and that which beyond these so-called opposites.
It is all manifested things and all unmanifested things. The universal Word is all things that one can imagine it to be and more than that, for one cannot imagine what it might be, for it is beyond the imagination. Imagination is but a part of the Word, for the Word is the imagination without being the imagination. Thus the imagination must be transcended before one can find the Word, for it is beyond the imagination, for it is beyond itself. We must transcend the Word in order to find it, yet we cannot transcend it for it has already transcended itself. Thus we transcend it without transcending it. We just become aware that we are it without becoming aware of this. Since we are it, we cannot go to it, nor can it come to us. It becomes aware that we are it, and we become aware that it is us. Once we get beyond the spoken and unspoken side of the Word, it is not necessary to speak it, for it speaks without speaking. Then it is neither heard nor spoken, for we hear it without hearing it, and we speak it without speaking it.
