the pure at heart

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THE PURE AT HEART/FOUR HEALING PRINCIPLES

HERBERT FITCH 2/23/67

THE PURE AT HEART

Well good afternoon. We know that the sense of freedom most people have is

quite limited to freedom to move from countr to countr! or the freedom of "od!

freedom perhaps of the mind "ut never from the limitation of the parenthesis of a limited

life span. That freedom is hard to come " and perhaps toda we can e#pand our sense of

freedom to see that the true meaning of freedom must "e total a"sence of ever form of

human limitation. That might sound like a utopia "ut then again! heaven is $ust such a

utopia.

%ow for those of ou! who are going to take notes! here are the passages we are

going to discuss. &ou can $ot them down all at once! the chapters and the verse. And

then we will have a smoother continuit as we go through. The chapters are Prover"s

'()! *eremiah +(,'-,/ then we are going to look at Ha"akkuk 0(0'/ 1atthew )(2! 3(,)!

0,(,)/ 1ark 0,(,+-',/ *ohn (,)/ Romans 2(2-0/ 4alatians 3(' and Revelations ,0(5.

We won6t sta ver long on all of them.

%ow the reason these have "een selected is this( there is a continuit in which all

of these particular verses share one ma$or theme. And that theme is the lifting of a great

mster. %ow with the knowledge that we are going to lift a mster for ourselves! let us

look first at Prover"s '(). %ow this is(

“Trust in the Lord with all thine heart; and lean not unto thine own

understanding.” And we want to see here what is "eing conveed to us. 7Thrust in the

8ord with all thine heart/ and lean not unto thine own understanding.9 %ow is a

translation " 1offatt which is a little different than this and if : recall it reads! 7Trust in

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the eternal with all thine heart;” instead of trust in the 8ord. 1eaning the are

snonmous to 1offatt.

%ow the 8ord in this ;ld Testament has alwas "een interpreted to "e an

individual! 4od. And we have learned that the 8ord referred to here is not an individual

"ut rather the


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it! that ou must a transition in mind. And this will "e clarified that our transition in

mind is from a human mind to a divine mind or consciousness. And this $ourne is not in

time! not in space! not in geograph. This is a $ourne completel performed within our

own consciousness.

%ow we go to *eremiah +(,'-,. %ow ou will discover that *eremiah has taken

this truth from Prover"s and has amplified it. Thus saith the Lord, Let not the wise man

glory in his wisdom, neither let the mighty man glory in his might, let not the rich man

glory in his riches:

But let him that glorieth glory in this, that he understandeth and knoweth me, that

I am the Lord which exercise lovingkindness, udgment, and righteousness, in the earth:

!or these things I delight, saith the Lord. %either our own wisdom! our own might! our

own power! our own glor( we are "eing thought to rel upon me! the 8ord. And ou

know where me! the 8ord! is. &ou are "eing told to rel upon the center of our own

"eing. %ot in our human wisdom! our human sense of might or power or glor. And

this is a continuation of the same command in Prover"s.

And now on to Ha"akkuk and we see there another facet of this.


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advising ou that until ou are looking through the divine mind! ou are chained to our

senses! glued to the good and evil of matter. And therefore cannot find the freedom that

ou seek.

%ow these are the earlier prophets and as we graduate into 1atthew! we find

1atthew telling us( Blessed are the "ure in heart: !or they shall see %od. And we must

understand what a pure at heart individual is. =ecause the reward of those pure at heart is

that they shall see %od . %ow to "e pure at heart involves no contradiction of thought.

And when ou "ehold the world through the human mind! ou are receiving human

thought! ou are in the we" of human thought/ ou are not receiving divine thought and

therefore there is an impurit. or e#ample! ou have a "ackache. =ut *ohn tells us that

all things were made " 4od and certainl none of us wishes to sa that 4od did not

make anthing that was not perfect! and therefore! we can find no place in 4od6s creation

for a "ackache. =ut glued to our mind ou e#perience the "ackache! and therefore! ou

are not the pure at heart. And there will "e either a "ackache or recurring other aches or

other pro"lems until ou are that pure at heart individual who does not see the world

through a human mind. When ou do not see the world through a human mind! then

divine thought is that which ena"les ou to see so purel that ou "ehold an e#perience(

no evil and no iniquit. :t is clear then that there is a place right here even though

iniquit and evil might appear in that same place evil and iniquit can disappear when

"ehold through the mind which is pure at heart. And that is not the conditioned human

mind. The miracle of transforming a "ackache to harmon is the consciousness! which is

looking through that mind which is the mind of 4od! and therefore! is thinking the

thoughts of 4od. And those thoughts e#ternali@e! "ecome the a"sence of the "ackache.


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%ow all of this is slowl leading us to a more e#panded concept of the word

freedom. We could go to 1atthew 3(,)( Take no thought and stop right there and ou see

that our thought emanating from a human mind is what is meant! take no human

thought. And now ou go a step further and see that divine thought must "e the

outpicturing which ou e#perience when ou are a"le to take no human thought. Then

divine thought outpictures itself as the perfection of "eing. And so we are lacking

together these pearls from the ver prophets through 1atthew and we come again where

the tells us that a house divided against itself must fall( B &very kingdom divided against

itsel! is #rought to desolation': and that house divided is the potential in ou of the divine

mind o"scured " the activit of a human mind. That o"scuring of the divine mind in

ou " the activit of the human is the house divided.

%ow we are seeking then an elimination of that thought in man which pro$ects

into our e#perience the evils of this world. The fa"ric of ever form of disease and

discord and pro"lems that we e#perience is thought. That is the fa"ric of ever pro"lem.

=ut what we wish to reveal toda in a new light that the thought! which is our

e#perience of a pro"lem! is not our thought. :t appears to "e our thought. And if ou

will trace this with me carefull ou ma come to a new e#perience. Perhaps ou have

had a moment when ou had a thought "ut something ou was a"le to stand there and

recogni@e that thought as not the truth?not realit! as if that thought even though it come

through our mind was not our own. &ou felt that little glimpse of a gap "etween the

thought and ourself. As if this was something "eing forced upon ou that wasn6t even

ours. %ow if ou ever had that little glimpse or if it does ever occur to ou! recogni@e it

as the "eginning of a new revelation for ou. or that little gap in which ou can "egin to

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feel independent of our own thought is the start of a great and momentous insight! which

ma come further along further along this line. : reall don6t have a human mind "ecause

if : had a human mind! : would "e a house divided. 4od the ather! the divine mind! can

never "e a human mind. And if 4od is one and there is no other! then there is onl divine

mind. And therefore if : have a human mind! : am automaticall separated from the

divine mind. And in that separation : will e#perience the evils of this world. And so we

separate the "elief in a human mind.

And then we come to the thought that : have a divine mind "ecause there is onl

one. =ut as ou dwell there a moment that ou have a divine mind/ who is this individual

that has a divine mindC :t there another than the one infinite


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discover. When ou glimpse it! when it "ecomes understood! ou will look at a

"ackache and sa! 7this appears to "e m e#perience "ut it is not.9 :t is not m

e#perience. :t is a universal e#perience planted in me and the method " which it is

planted in me is that this universal imitation mind! this universal mortal mind! is the

human mind. :t is the human mind. :t forms itself in each of us as the human mind. And

that which we call our human mind is nothing "ut the e#pression of the universal mortal

mind. And that is wh when we tr to use our mind to protect ourselves it is a useless

task. We don6t have a mind to protect ourselves with. That which is within us e#pressing

the "ackache! the disease! the pro"lem is not our mind?it is the universal mind wearing

a disguise calling itself the human mind. We do not have a human mind. We are the

divine mind.

And this mist! the universal mind! which appears to "e our human mind! fools us

and has fooled us for si# thousand ears. %ow this revelation was made " *oel in a little

different wa when he said never! never consider the patient "ut alwas remove the fa"ric

of the claim which is the universal error. And to "ring that into understanding so that we

can locate where the "ottleneck has "een! : would like to see that the "ottleneck is the

human mind which does not know that it is nothing more than the universal mortal mind

individuali@ed in us. And that human mind "eing the child of the universal mortal mind

is completel at the merc of its parent. :t cannot think for itself although ou will think

that ou are thinking for ourself. And so ou "egin to see wh the prophets of old tell us

not to lean on our own understanding. =ecause our own understanding is with a human

mind which we do not have> The world around us is the thought of the universal mortal

mind. That thought appears as the densit of matter. And as long as our individual minds

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are that universal mortal mind we will deal with and live and e#perience the densit of

matter! which is not placed there " the divine mind.

%ow this is the nature of the universal hpnotism which holds us in a ver tight

we" of good and evil matter! diseased matter! "roken matter! corrupted matter! ding

matter and eventuall dead matter. All nothing more than a pro$ection within the

universal mortal mind which is our individual mind and then looks out upon its own

pro$ection and sas! es there it is. This dou"le pla of the universal mind outside of ou

and in ou is the hpnotist. And also our acceptance of the hpnotism so that ou now

walk around in a universal mortal mind within ou and without ou accepting the within

mind as our own when it is nothing "ut the universal within ou "elieving its own

universal pro$ections of matter. This was the "asis of the healing work that *oel did. This

was the "asis of the :nfinite Wa "ecause without the healing work su"stantiating the

truths he revealed there could "e no credi"ilit to the principles that evolved.

%ow as long as ou strive with our human mind to overcome our pro"lems!

ou are like the man in the straight$acket who squirms and finds it get tighter. And

therefore we now listen with renewed interest in the prophets who knew the truth and

new that we could onl "e free of our pro"lems when we were free of that mind in us

which was "oth the creator of the pro"lems and the recogni@er of the pro"lems it had

created. This dual form of hpnotism clutches at the throat of all of humanit and ou

can never steer clear of it while ou are taking human thought while ou are leaning on

our own understanding. While ou are scratching our chin and saing let me see now.

8et me appl logic to this! reason! analsis. 8et me pschoanal@e. All of this is using

the universal mortal mind in ou and it will not condemn itself. :t is hpnoti@ed. :t is a

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mind! which does not e#ist. The none#istent universal mortal mind "ecomes the

none#istent individual human mind and "etween this one divided into two! we have our

divided house recogni@ing outside of ourselves from within ourselves the densit of

matter! which 4od did not create.

FOUR HEALING PRINCIPLES

And the wa to freedom is fourfold( and : tr to translate it into something that

ou can easil remem"er. There are four letters. :%:


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of matter! of material pro"lems is the universal counterfeit mind. :t has no realit! no

power! and no real e#istence. :t can onl present its own dream fa"ric and it presents to

us the atom dream. This atom dream! this world! learn to nothingi@e. And that is our

second step. :mpersonali@e! nothingi@e.

We come to the I and this is our third the non-power! the nothingness of the images that flow through time and space.

%ow these four steps are the healing principles. The must "e practiced. There

are man stum"ling "locks in their usage. =ut ultimatel when practiced each opens up

like a "ud and reveals to ou a new depth of power within ou/ until ultimatel ou can

stand fast in the presence of iniquities! of impurities/ "ecause! ou! through this practice

of these four principles "ecome the Pure at Heart who can see the universe that is. And

that is seeing 4od.

%ow let us go a little deeper here "ecause there is an understanding in this that

can help us all. When we are looking out at the world toda! we are seeing images in our

own mind. And these images in our own mind are also images that have "een placed out

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there " the parent of our mind! the universal mind. And so we merel corro"orate those

images and this is what "inds us. %ow these are images in thought. :mages in thought

are imagination. And the world that we e#perience humanl is our imagination. That is

wh it is called the dream fa"ric! the Adam dream. And ou can spend our man

lifetimes picking little pieces out of this imagined world to improve it or ou can follow

the prophets who sa! 7do not "e concerned with the things of this world "ecause the are

images in time and space.9 These are the decos. When ou seek health! happiness! and

wealth/ although these are desira"le the are desira"le to the human mind of ou which is

the universal mortal mind. isguising itself within ou it "uilds our desire for

something not of the ather "ut of this world. And so ou seek health and happiness and

wealth. =ut ou are not seeking it?the universal mortal mind in ou is seeking it for ou

and ou are a victim. This is not our thought "ut seems to "e. &ou are not capa"le of

original thought. The onl thinker in the universe is ivine 1ind. And the more ou

persuade ourself that ou are capa"le of original thought! the more ou are under

universal hpnotism.

%ow these images in thought are universal counterfeit images! 7not in my

(ather)s kingdom, #ut this world.” And et! when thought these four principles of

:mpersonali@ing! %othingi@ing! going into I until the


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own human mind is nothing "ut the universal mortal mind in disguise! which has placed

the world here.

To overcome the world is to learn the technique of :mpersonali@ing! %othingi@ing!

: A1:%4! and finall stillness


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in the glimpse of the non-realit of our own thought! ou will "ecome aware of the wa

that will ultimatel make ou( :ndependent of human though( :ndependent of the images

in human thought. :ndependent of this dou"le form of hpnosis "etween the universal and

the individual "oth "eing the one same! non-e#istent mind. And then ou will step clear

of it. &ou will watch our thought with no reaction. And : know this is su"tle and trick.

And that is wh ou have to sta with it forever until our own thought can not

mesmeri@e ou into accepting what it is presenting to ou from the universal. And ou

can look at it and sa! mortal mind! this world! arm of flesh! unreal! nothing! having

nothing to do with me at all. A superimposed series of illusions> ;h! if

ou could $ust stop them and see the illusion that would "e eas! "ut it is continuous

series of illusion. The deeper ou go then within our


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so : cannot continue on this trend of thought an longer. : must now crucif m mind. :

must transcend it. : must come to the level of ivine 1ind?that is m 1ind. 1 1ind

is the 1ind of 4od. “*on all that I have is thine.” That includes m 1ind. 1 1ind is

our 1ind. &ou have m word for it that m 1ind and our 1ind are one and the same.

Therefore ivine 1ind is our 1ind.

We take the ather6s world! “I and the (ather are one.” ;ne 1ind> ;ne

;ne :nfinite =od> Ever Perfect> And "ecause : am this ;ne


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%ow we come to a place here in 1ark in the 0,th chapter( B0,(,2-'0G “+nd one o!

the scri#es came, and having heard them reasoning together, and "erceiving that he had

answered them well, asked him, hich is the !irst commandment o! all-

+nd esus answered him, The !irst o! all the commandments is, /ear, 0 Israel;

The Lord our %od is one Lord:

+nd thou shalt love the Lord thy %od with all thy heart, and with all thy soul, and

with all thy mind, and with all thy strength: this is the !irst commandment.

%ow when ou think of the first commandment ou "egin with 7Thou shalt love

the 8ord th 4od.9 Whereas it is imperative to see the line a"ove it> Hear! ; :srael/ The

8ord our 4od is one 8ord( =ecause the moment ou have the understanding there is onl

one infinite intelligence! one infinite mind! one infinite good! where does the evil come

fromC Where does the hpnotism come fromC Where does the illusion come fromC

Where does the world come from! the good and evil world! if the 8ord our 4od is one.

And therefore to rectif this a"erration of the human mind( thou shall love th 8ord th

4od. Thou shall love the one without opposite! the one infinite


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telling ou that to enlighten ou to e#pose ou to realit of the kingdom of truth and

perfection where there is pain no longer. :t is telling ou that to lead ou into the light.

And so when ou "ehold iniquit! remem"er onl iniquit onl that which is not real can

"ehold iniquit. The light cannot "ehold iniquit. on6t take it personall "ut

impersonali@e the ou that is "eholding iniquit and rest in :! the light! until the light

"eholds the light and the iniquit dissolves. That is the reason for the first commandment

to turn us awa from the hpnoti@ed none#istent human mind.

“+nd the second is like, namely this, love thy neigh#or as thy sel!. There is none

other commandment greater than these.” =ecause onl the false mesmeri@ed mind is

picturing anthing "ut the light of 4od as our neigh"or. And so it starts with ou and

then our neigh"or and e#tends to our neigh"ors throughout the universe and ou have

covered all there is in the reali@ation of one perfect mind and all that it can think of and

outpictures a perfection creation. And where : do not see a perfect creation is onl

"ecause : am not looking through that mind. : am in a separate mind/ : am a house

divided. And this is how ou know ou are in a house divided.

The moment the "ack aches! the moment the finances dwindle and that is the time

for ou to stand fast "ecause ou can never reall "e in a separate mind! ou can onl

seem to "e. &ou can never reall "e sick or ding ou can onl seem to "e. &ou can

never "e hurting/ ou can seem to "e. :f ou reall were hurting then there would "e no

4od! no all-knowing! all-powerful 4od. %o we are not hurting we seem to "e "ecause

we have a strict mind. And we are not ding we seem to "e "ecause we have this strict

mind. And we are not stealing or ro""ing or "eing stolen from it is all this universal mind

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functioning within us as our individual minds making us all see the same picture that it

presents out there. “*tand ye still and #ehold the salvation o! the (ather.”

%ow when ou find ou are a"le to stand still there will "e that second gap

"etween the world thought and our silence in which ou can $ust see not onl world

thought "ut the entire world as a none#istent. &ou reall can feel its weightlessness. :t is

a flash. :t is an intuitive insight into the truth of all "eing as perfection.

%ow we know wh the commandments are there. Wh he could discard nine of

them! keep onl one and then su"stitute another. He was turning us awa from the

universal hpnotism of a universal none#istent mind. That e#plains to us *ohn (,!

when he sas! 7%od is a *"irit: and they that worshi" him must worshi" him in s"irit and

in truth.” B:f ou wish to worship 4od ou must worship him and truth and in spiritG

meaning ou cannot do it with a human mind. &ou cannot sa : "elieve! or : declare for

Dhrist. &ou cannot come forward to the podium and sa! : "elieve in 4od. &ou can do it

"ut ou are not worshiping in truth and spirit. And when the evangelist leads town ou

are going to have a difficult time doing something a"out our "elief "ecause until ou

find spirit within there is nothing to "elieve in e#cept words and images in thought. And

the are not the foundation that will hold when the rain and the winds come.

%ow there is an important one in Romans 2(2-0. Paul he gives us an

understanding of the flesh that we must know. “*o then they that are in the !lesh cannot

"lease %od.” %ow look at that and see flesh as matter! see human mind as matter. And it

occurs to me that when ou speak a"out our heart ou know what is over here. :n fact

ou can find it if ou have too. When ou speak a"out our "rain ou can find it. When

ou speak a"out the organs in our "od ou can find them. And when ou speak a"out

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our human mind for some reason ou cannot find it. And the strange reason is that it

isn6t there to find. :t is $ust something ou have given a name to that has no realit. We

can6t put our mind in a glass tu"e and look at it. We can6t operate on it. We can6t touch

it. We can6t do anthing with it.

=ecause! 7 I o! mine own sel! can do nothing .9 =ecause : have no human mind>

This is the greatest illusion of all. And it sort of paral@es ou for awhile to think that he

reall means it as if what am : going to do now. And what ou are going to do now is

either go on thinking ou have a mind and using it or resting in the divine mind which is

ever present for the kingdom o! %od is at hand . The divine mind is at hand. And ma "e

when ou cut all the human static ou might find that the divine mind is ver present and

availa"le. %ow did a human mind do the healings of *esus or was it the a"sence of that

human mind in which divine mind changed the human images to divine images! soul

forms! sustained " the divine mindC With this human mind we serve mammon and

when we are in the divine mind we have "een purified and we serve 4od.

%ow then those who are in the fleshl mind cannot see 4od. Those who are in

the human mind cannot see 4od. And here is Paul continuing that long line right up from

Prover"s right up to this. BRomans 2(2-0G “*o then they that are in the !lesh Btranslated

the that are in the fleshl mind cannot see 4odG cannot "lease %od. But ye are not in

the !lesh, Bou are not in the fleshl mind ou seem to "eG #ut in the *"irit, i! so #e that

the *"irit o! %od dwell in you. B1eaning if ou have taken the time and the effort to

develop our consciousness of the


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a"sor"ed it and ou don6t have one. And that is wh the truth seems to go through our

fingers. And that is wh it is not enough to repeat truth in the mind. &ou are taking truth

with an illusion and the illusion seems to have the truth "ut doesn6t. And so ou forget it

or it isn6t there when ou need it "ecause it never got an further than the illusor human

mind. That is the reason wh we cannot sa impersonli@e! nothingi@e! and know who

ou are. &ou have to go into the silence that takes ou "eond the mind! transcends it

and plants the truth in our consciousness. There it stas.

The final phrase! which : wish ou to remem"er! is this. :n Revelations!

revelation of *ohn the ivine> Wa! wa at the end> “/e that overcometh shall inherit

all things; and I will #e his %od, and he shall #e my son.” He that overcometh the

temptation to "elieve that : have a human mind> This is the cru# of the infinite wa

teaching. :f ou can overcome the temptation to "elieve that ou have a human mind!

ou will find the divine mind present! active! perfect! functioning as our mind. And the

true meaning of “Blessed are the "ure in heart,” comes down to this( when ou have that

capacit to trust the spontaneous activit of the divine mind where ou stand! ou will "e

pure at heart. When ou can without taking human though trust the divine mind where

ou are to function perfectl in all circumstances that spontaneous trust permanentl is

the status of purit of heart. That is when ou know that the divine mine and : are one

and the same. ivine mind does not have to rehearse. ivine mind doesn6t have to

prepare. ivine mind doesn6t have to mull things over. :t is perfect and alwas perfect.

And when ou can trust it to "e that this is that ultimate demonstration of a *esus Dhrist

who didn6t mind how man came to dinner he could feed them "ecause divine mind

never! never is less than infinite in scope! infinite in power! infinite in presence. And onl

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when these are our consciousness are we pure in heart. That is our destin. That is our

goal. “/e that overcometh to him will I #e %od and he will #e my son.” To overcome

that temptation that 4od is not on the scene that divine mind is not here and that : am

therefore with m little human mind had "etter do something "ecause if : don6t 4od will

not. That is the tempter.

%ow we are going to take our pro"lem whatever it is and put it to the test of our

four principles. We have done this "efore "ut never with these principles in this

sequence. %ow let6s see that whatever pro"lem : have 4od did not create. And nothing

was created e#cept " the ather. Therefore m pro"lem has no real creator. Without a

real creator it can6t "e a real pro"lem. :t is real to whomC To m human mind! ah. %ow

we see wh it is so real. :t is real to m human mind. %ow let6s go "ack and see the

sequence where does this human mind come from. :t comes from the universal mortal

mind. :t that 4od mindC %o> All right if it isn6t 4od mind! it wasn6t created " 4od!

who created itC %o"od> ;nl 4od is creator! that which was not created " 4od was

not created. And so we have a universal mortal mind with no creator $ust like m

pro"lem and it can6t "e a real mind "ecause it has no real creator. : have impersonali@ed

the universal mortal mind. :t has no real e#istence. %ot it is the creator of all of the

pro"lems of this world including mine. =ut if it has no creator! if it has no real e#istence

"ecause it was not created " 4od! it is illusion. %ow what can an illusion createC :t can

onl create pro"lems that appear to "e there "ut the must "e illusions. How can an

illusion e#ternali@e itselfC Dan a mirage create somethingC Dan a snake that is not in a

tree "ut onl appears to "e can it "iteC And now this

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illusor pro"lem is recogni@ed " whatC = m human mind> And what is itC :t "eholds

iniquit. ivine mind does not. The 8ord th 4od is one said *esus. There is onl one

divine mind there is no other mind. That divine mind "eing infinite has no opposite.

What is this human mind that recogni@es m illusor pro"lemC :t is a mind not created

" 4od. :f it were it would "e perfect and infinitel incapa"le of "eholding iniquit. And

it would "e permanent. :t would never change. :t would not go up and down. :t has no

creator. Therefore it is not real. And therefore it is illusion. What is not real is illusion. :

have an illusor mind "eholding an illusor pro"lem placed there " an illusor mortal

mind universal. : have impersonali@ed! : have nothingi@ed and now : must go into the

truth. 4od is omnipresent. 4od is present here now. 4od is the su"stance of all realit.

Therefore : must "e that su"stance to "e real. : am that which is the su"stance! the

essence! and the emanation of the ather. : must therefore "e immaculate. The essence

of 4od can never "e less than itself! which is immaculate. : am that essence. : am

eternall perfect for : am that which is created of 4od. And all that : have is given me "

the ather. And therefore it is eternall perfect. : have nothing e#cept that which is given

me " the ather. That which : am is immaculate forever. :t is the power of 4od! the

truth of 4od! the realit of 4od. :t cannot "ow to an e#ternal power for there is no

e#ternal power. 4od is infinite power. And all power is in the son of which : am.

1 identit then is


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: am knowing that the power of the


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within our self that : am 4od?this is the meaning of =e

the pure at heart

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