It is still true today that the people stand afar off from the thick darkness where God is, but I am glad to say that that darkness is rapidly passing away. All over the world the main body of the people are getting the Truth about the Omnipresence and Availability of God. They do not call it that as a rule. However, they are learning and beginning to feel that God is something that we have with us every day, in the most prosaic and ordinary things. God is not just an abstract idea up in the sky, having no meaning in everyday life. That concept is going. All kinds of people, all over the world, are beginning to get the sense of God as a present, dynamic, real power for harmony, for healing, and for freedom.

There is nothing in the world more thrilling than the Bible, particularly our Bible in English. There is no literature in the world that comes within a thousand miles of it for literary power, for graphic presentation, for dramatic expression, for knowledge of human nature, and for human psychology, as it is the fashion at the moment, to call it. Yet I wonder how many people have read these two chapters, let us say, within the past year. How many would be astonished at the tremendous drama and human psychology they would find there, if they would read them.

Books and magazines and articles, alleged to be psychology, are pouring off the presses. The very word psychology would sell an old sin at the present time. Yet here at home on the shelf, in the Bible, is the most powerful, practical psychology ever written.

The book of Exodus, part of chapters 19 and 20, is not only one of the most important sections of the Bible, but also one of the most dramatic. I call it a section because it is part of two chapters that belong together. The chaptering in the Bible is not logical. The chapters, as we have them, were not made by the authors, but at a much later date—later than the Middle Ages. The authors knew nothing about our chapters. The works of these men were cut up for convenience in handling and reading, just as you might take a long ribbon and a pair of scissors and snip the ribbon off into separate yards. The verses also are quite modern. They were made somewhere about the beginning of the seventeenth century. And, of course, they are a very convenient device for reference.

Now, this section deals with what we call the Ten Commandments, and is one of the key sections of the Bible. The Sermon on the Mount is another, and the first two or three chapters of Genesis are another.

This section really sums up the whole Bible teaching. If we thoroughly understand it, then we have the gist of the whole Bible. We have the underlying principle that we can apply to understanding any part of the Bible, and that is the scientific way to approach the Bible.

It is one of the most important sections for us because it teaches us the laws of life, and it is only when we understand the laws of life that we become masters—masters of our own conditions. Divine Providence means us to be masters of our conditions.

It is sad to think how much goodwill and hard work have gone into Bible study in the past with so little result. I have known people who worked like Trojans on their Bible, not for a year, but for forty or fifty years, and at the end of that time they did not have the slightest inkling of the real Bible message. They were nearly all rigid fundamentalists. They missed the whole beauty of the Bible. They just took it literally, and were left at the end of their Bible study with what they had started with, and nothing more. They started with the belief in a rather terrible, very severe, limited God, Jehovah, Who was going to save a few people and send the rest to eternal torment; and they finished up with that, after literally learning the Bible by heart.

But in this section we get the underlying principle for understanding the whole Bible.

To begin with, notice which book it comes in. This extraordinary treatise on human nature and how it works, and how to find God, does not come in the book of Genesis or Numbers or Proverbs. It comes in Exodus. What does the word Exodus mean? It means an exit, a going or a getting out—getting out of trouble.

An exit is a way out, and, with trouble, the idea is to get out quickly. The book of Exodus deals with the getting out of limitation, which means the getting out of evil, because all evil is limitation of one kind or another. It shows us how to get out of our own limitation—our weakness, and fearfulness, and stupidity, and sin, and sickness—and become the wonderful thing that God intended us to be.

The Bible says that we have dominion over all things—and we have—but we can only have that dominion when we learn the laws of life and apply them. There is no dominion without it.

For instance, we are, to a large extent, masters of electricity today because in the past we studied the laws of electricity and applied them. Men like Edison, Marconi, Ampere, and Faraday did not sit down and hatch up some dream out of their own minds. No, Faraday, for example, got bits of wire and magnets, and twirled them about, and studied their action and learned the laws governing them.

We have the automobile today because people like Boyle studied the action of gases, and what happened with compression and expansion. And this knowledge was applied by people like Benz and others. They studied the laws appertaining to these conditions, and applied them. The result is that for a comparatively small sum today you can get a vehicle that Julius Caesar could not have got for the whole Roman Empire.

So if we want health, if we want happiness, if we want true self-expression, if we want divine freedom, then we have to learn the laws of the human soul, and the laws of psychology and metaphysics. We have to learn them and apply them—simplicity itself. Not easy, but simple.

These laws are explained in the Bible.

The Bible was written by men who had extraordinary knowledge of these laws. They got it through inspiration—as we can when we know how.

Moses in particular knew these laws extremely well. He was one of the greatest souls who has ever come upon the earth planet. He was a man of extraordinary understanding and knowledge of God and of man. He was born with that potentiality, having earned it when he had been on earth before. Then he was born again into the conditions that enabled him to use and develop those faculties. Just as a person today, who is doing his very best to gain a knowledge of God—not for any ulterior motive but for its own sake—a person who is trying to understand God, and life, and what he is here for, and trying to live as well as he can; the next time he comes here he will be born into circumstances that will give him every opportunity of getting a much fuller and higher knowledge early in life.

Moses had done that, and so he came into the world where he could best develop and do a useful work, where he could be useful to people—because we are not developing unless we are useful. We do not get spiritual development by going off by ourselves and saying, “I will save my own soul, and the rest of the world can go hang.” That does not give any kind of spiritual development. It will merely make you unhappy and self-centered. In order to develop spiritually you must be doing something useful for other people, something unselfish. In the old phrase, you must be doing your duty in the state of life in which you happen to be called. No spiritual development will ever come with neglect of duty. What we call our duty—and is our duty—is the opportunity to express the spiritual understanding we have, and thereby to get more.

Moses, of course, is one of the great historical leaders of the human race. He is one of those people who have really made history, and the story of his birth is extremely important and significant, spiritually as well as materially. You know the story. He was born in Egypt, which was in those days the most highly civilized place in the world. But at the time, the authorities gave orders to kill the male children. Well, Moses was born and his mother tried to save his life by placing him in a little basket. Pharaoh’s daughter—the king’s daughter—used to go down to the riverbank to bathe every day at a certain time. And they hid this little basket—they had made it and topped it with pitch—and they put it there where Pharaoh’s daughter could not help but see it. And the sister of Moses was told to hide in among the tall reeds there by the banks of the Nile, to see what would happen.

Well, the king’s daughter went into the river, and she saw this little basket, and she opened it, and the child cried. Being human her heart was touched. Who could resist the cry of a small child? She immediately looked around, and out came the sister; and you know the rest of the story, how the sister was sent to fetch a woman to take care of the child, and she brought Moses’ own mother.

Now there is one remarkable text here. Pharaoh’s daughter says to the woman: “Take this child, and nurse it, and I will give thee thy wages.” You are Pharaoh’s daughter, you know. You probably did not know it but you are. In the Bible sense you are Pharaoh’s daughter as soon as you become interested in metaphysics, as soon as you reach out for the Christ truth. At that point you are Pharaoh’s daughter. You are saving the infant Moses. The infant Moses here is that higher thing in you that draws you to this teaching, to this Truth. And so you take the child and nurse it and bring it up. What leads you to do that? The power of God in you.

We do not go to God. God brings us to Himself. “You would not have sought Me had you not already found Me.” “We love Him because He first loved us.” It is the power of God in you that is doing it. God gives you the spiritual idea and says to you, “Take this child.”

It is a baby, you know. When we get the spiritual idea it is a baby. When it grows up with us we will not be here any longer. We could not live on this plane. As soon as the spiritual idea grows up in us we will go and never come back—we have moved from the kindergarten up to high school.

But it is a baby, like the Christ child born in the stable, another way of putting the story of the Wonder Child.^* So God gives us this child. It is feeble and it is crying, and He says to you and to me, “Take this child, and nurse it, and I will give thee thy wages.” We have to nurse the infant Moses. We have to nurse the Christ child.

Now, how do we nurse a child? By giving it nourishment And how do we nourish the infant Moses? By prayer and meditation. Otherwise the child will starve, and our chance for spiritual development will be gone for a long time. It will come again, but not for a long time. The child will starve. However, if we take the child and nurse it, we shall get our wages, and our wages shall be freedom, peace of mind, harmony, true place, understanding, and the fellowship of God Himself. These are the wages of prayer. Of course, we know the wages of sin is death.

And so the Bible says, “Take this child, and nurse it.” There is really nothing else we can do for a baby but nurse it. The cleverest doctor who ever lived could not turn a small baby into a grown-up man in three months. All you can do is nurse it, and that is all you can do for the infant Moses. Nourish it. You nourish it with your daily prayer and meditation and by the right thought all day long, not fussily pouncing on every thought, but by knowing in a general way that the Presence of God is with you, and refusing to give power to error. Take this child and nurse it and God will give you your wages.

The king’s daughter adopted this child, we are told in this version, and Moses grew up as the adopted son of the king’s daughter. That meant that he was one of the most important people in the kingdom.

Now, of course, according to modern ideas, the fact that he was adopted did not make him of royal blood—but those are modern ideas. What one might call the pure studbook of royalty or aristocracy belongs to Europe of the Middle Ages and since. The people in the ancient world did not take that point of view. In the Roman Empire, for instance, a man who was adopted was considered to have the blood of those who adopted him. And so also in the East. In the Roman Empire various distinctions of nationality did not mean anything. In modern Europe, since the Middle Ages, nationality has meant so much that it has finished up by practically destroying itself.

We have quite a national feeling in America, but not in that narrow-spirited way they had in Europe. In every country up to the outbreak of the last war you had to belong to that nation or you were very much a foreigner—French in France, German in Germany, Italian in Italy, British in England. If not, well then you were a foreigner and while you might be perfectly all right and no doubt meant well, and so forth, there was a difference. We do not feel that way in America. In America if a man is a good citizen we do not ask whether he spells his name Charles, Carl, or Carlos, but in Europe they had a different idea.

So Moses, having been adopted by the king’s daughter, had every possible privilege, as though he were the king’s actual grandson; and, as a matter of fact, many people have always thought that he was. Well, he was brought up and educated along Egyptian lines and he joined the priesthood. In the ancient world, if you wanted to amount to anything you had to be either a soldier or an ecclesiastic. The ancient world did not very much respect anybody else. If you were a merchant or a businessman or a farmer or a mechanic, you were a useful person and all that sort of thing but you did not amount to anything. To command respect all over Asia and to some extent in Europe, you had to be a soldier, or a landowner who might become a soldier at any moment, or an ecclesiastic.

Moses was a studious person with extraordinary spiritual leanings—that was what led him into that opportunity—and being the adopted son of Pharaoh’s daughter, he was trained for the priesthood and he worked himself up to the highest ranks. In the New Testament we are told that Moses was learned in all the learning of the Egyptians. In those days learning was kept a profound secret for certain reasons, and as you worked up to the various ranks of the priesthood, you were told certain things. When you got halfway up, for example, you were taught geometry. Geometry was considered a valuable secret. It was used for mensuration and for putting up the pyramids and very many other things. But always remember that in the ancient world the word geometry also meant what we call metaphysics. What we call metaphysics was taught the students of Plato, Socrates, and Pythagoras, and it was taught by all the ancient leaders. How much they could get over to their followers was another matter. However, they put up these barriers to learning for the general public. They thought it was necessary.

But remember that the real barriers to spiritual understanding are within ourselves. There is a limit to what any one of us can learn—not a limit of time but a limit of our mentality. If we are not ready for a spiritual truth neither Moses nor Jesus Christ himself could give it to us until we are ready for it. The object of our prayers and meditations is to make ourselves ready for more understanding; and when we are ready it must come. Always it is a question of degree. The knowledge always comes when the consciousness is ready.

Now, why was Moses born in those particular circumstances at that particular time? Because they correspond to his mentality. When Moses was born as that little baby he had that mentality. He had, of course, lived before. He had studied these things, he had given his time to them, and, above all, he had tried to practice them.

The only thing you have of spiritual knowledge is what you practice. What you read in books you do not have. What you speak to others about you do not have. It is what you practice that you incorporate in the subconscious, and it is with you for the rest of this life and for future lives too. You can only take with you what you incorporate in the subconscious mind. All the rest you have to leave behind—all the things on the bookshelves and all the things you may have studied. It is what you practice that stays with you.

So Moses had practiced these things in previous lives and therefore had prepared himself for this extraordinary opportunity. Being the person he was he was naturally drawn into the succession to Abraham, to Isaac, and to Jacob. He followed on from them.

He was trained in Egypt and he worked in the temples as a student and as an Egyptian priest, and he got right up to the top ranks. There were thirty-three degrees in the Egyptian priesthood and in the last three degrees he was taught the omnipresence of God, but the Egyptian priesthood did not teach the unreality of evil because they did not know it. It remained for Moses to get that for himself at firsthand. The Egyptian priesthood believed that with the power of good you could overcome evil, but they did believe that there was something to overcome. We believe that there is only a false belief to overcome, but they believed in actual evil to overcome.

When you study the Egyptian books you are struck by the number of different gods, and particularly the animal gods. You see gods with the head of a cat. The Egyptians were very fond of cats. I am rather fond of cats myself, but it is interesting, is it not, that the cat is the only domestic animal that does not appear in the Bible. You can go from Genesis to Revelation and you will find some surprising things, but never a cat. Well, I will leave that with you. They had gods with the head of a hawk, and gods with the heads of serpents. But the higher priesthood did not believe in those things. The upper ranks of the clergy did not think for a moment that a cat could be a god...