“Nothing can be of itself alone . . . . All things are Universal. ONE.” —Walter Russell
LET ME INTRODUCE YOU to one I am inspired to believe is a third point of light in a creative triangle formed by Lloyd A. Meeker (Uranda), Martin Cecil (Lord Exeter) and this one, all three of whom were incarnate and about their shared ministry during the same period of time (1921-1988).
There were many such points of angelic light incarnate during this same period. Albert Einstein (1879-1955) for one. Albert Szent-Gyorgyi (1893-1986) for another brilliant light in the fields of psychology and medicine, known for his “molecular electronics” theory of semiconductors in the body and famous for his astute conclusion that the seat of consciousness may never be found because what is being looked for is who is looking. Two more lights were J. Krishnamurti (The Awakening of Intelligence) and David Bohm (Wholeness and the Implicate Order).
This particular one whom I bring out of the shadows — often compared to Albert Einstein — brought his light of genius to bear on understanding the secrets of the Universe. I present to you, for your awareness and encompassment, and hopefully enjoyment, Walter Russell (1871-1963).
In opening this new blog series under the heading “Transmutation Demystified”—following up on my previous post “Transmutation With Regard to the Entire Earth,” which featured an in-depth consideration of the same topic by Martin Exeter. After meditating on his consideration, I am led by my inner guide to explore the scientific process of transmutation itself, and I could think of no one more qualified to consult than the greatly illuminated genius of his day, Dr. Walter Russell, author of THE UNIVERSAL ONE, The Secret of Light, and A New Concept of the Universe, which will be the primary sources of material for my exploration. I will start from the back of his signature work, THE UNIVERSAL ONE, the last chapter, which summarizes the essences of all that came before.
In reading this excerpt, and throughout this series, you will be met by one snag after another in your current understanding shaped by the scientific narrative “inside the box” of conventional thought. This will most assuredly be an exercise of thinking “outside the box” of the popular scientific model of the cosmogony of the Universe. If you don’t understand a sentence or paragraph, just keep reading, as he’ll say the same thing again in a different way. Enjoy
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BORN IN BOSTON on May 19, 1871, to Nova Scotia immigrants, Walter Russell was an artist, sculptor, musician, architectural designer, philosopher, scientist, and author known in his lifetime as “The Man Who Tapped the Secrets of the Universe” and “The Man of the Century.”
In 1921 Russell experienced a thirty-nine day illumination period during which time he wrote the notes that later became the knowledge and information base of his classic books, including THE UNIVERSAL ONE (1927) and The Secret or Light (1947). In publishing his philosophically and spiritually based science, Walter Russell was decades ahead of his time. Nikola Tesla told Russell that he should lock up his work for a thousand years, for perhaps then the world would be ready for it.
However, at the turn of the twenty-first century, some leading-edge scientists and some of those thinkers involved in the science and consciousness movement are taking an increasing interest in Russell’s work, seamlessly interwoven science and spirituality. Ironically, he made his transition from this earthly plane on his ninety-second birthday, May 19, 1963.
(More current study along the same lines came to my attention in Robert Temple’s audio book-presentation of “thinking plasma”: A New Science Of Heaven, listed in Amazon Books.)
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THE UNIVERSAL ONE
The purport of these writings is to illumine the road leading to eternal life by knowledge of the journey through illusion and back again to reality, taken by man in his repeated adventures in time, space and motion.
In order to illumine the way it is first necessary to trace the simulations, reflections and illusions of the apparently many substances, forms and things back to their base in the reality of the One thing.
In attempting to do so it has been possible in this one volume to touch the very fundamentaIs but lightly in order to correct existing misconcepts.
Even though later volumes will consider the very many effects of motion in great detail, the basic principle of the one cause of the many effects will not be enlarged upon.
It cannot be enlarged upon.
This brief concluding chapter is written to draw from all that has heretofore been written the one lesson that all that man calls “the created universe” is but an illusion of the forms of ideas thought out by Mind.
Ideas, and their expression in form have no existences whatsoever. They are unreal. They are but images conjured up by the image making faculty of Mind in the ecstasy of thinking.
Their appearance of existence is due solely to motion and limited to the effects of motion.
Increase motion-in-opposition and every effect of the illusion intensifies to its limitation in the simulation in non-motion-in-opposition of the universal white light of Mind.
Decrease motion-in-opposition and every effect of the illusion nebulizes and eventually disappears into the white light of non-motion-in-inertia.
Every idea is constantly changing.
Every effect of motion is constantly changing.
Changing things can have no existence.
On the contrary, all that man calls the undependable unreality of the unseen universe is in fact the only reality.
Mind is the only real thing in the universe and Mind is all that is.
Mind is the only substance in the universe. There is no other substance.
Thinking Mind is the only living thing in the universe. The thinking of Mind is the life principle of the One substance.
Thinking Mind evolves ideas and registers them in form through motion. Man’s physical universe of solids of matter is an aggregation of the forms of ideas thought out by Mind and held in suspense for a time.
If these premises are well founded one can more intelligently answer the supreme question “What is God?”
If there is but One substance, One Being, One Mind, One force, and that One is the only existing reality, must not that One be that which we term God?
If all that which we know as form is but the changing illusion of the image making faculty of thinking Mind, then God must be formless and unchanging.
If there is but One Mind and man is admittedly Mind, then is not the form of man unreal and the real man formless?
If the real man is formless and the image of man is but an illusion of his thinking, is not that illusion of man self creating?
And is man not also God?
And are not all things also God?
Are not all things the One thing, thinking out the several ideas of the One real thing in the appearance of many unreal things?
Is not that which we call “heaven” but an image of man’s thinking.
If the statement herein made that form has no existence, and that nothing in this universe has time, place or position, is in accord with the laws of motion herein formulated then it must follow that man’s “heaven” and “hell” must be illusions.
If such places exist they must be somewhere IN the universe. They cannot be extraneous to it.
If they exist within the universe their existence must have dimension.
If they are dimensionable they must be subject to the laws of changing things.
There is no “part” of the universe which enjoys the special privilege of immunity from the laws of gravitation and radiation.
Man’s “heaven” and “hell” are but illogical concepts of the outer mind. The inner Mind rejects such unwholesome imaginings.
They are traditions, inherited from an age of superstition, of ignorance of nature’s laws, of fear, of belief in an avenging God, and of an attitude of mind which demanded the miraculous as a deific qualification.
Man is self creative as all idea of Mind is self creative.
That which we call “self” is but the changing form of idea thought out by the unchanging formless One.
Individuality, therefore, is non-existent except as it appears to exist in things of changing form.
If individuality is only an effect of more or less sustained motion and ceases with cessation of motion then individuality disappears with form at the passing point of absolute inertia in the cycle of motion.
If individuality and form is an idea only and sustained in the appearance of existence by the electro-magnetic force of thinking, then that which man calls God cannot have form nor can the attribute of individuality be attributed to Him.
God must be, can only be, universal.
If God is universal then all else is universal. If God is omnipresent, omnipotent and omniscient then all the universe is omnipresent, omnipotent and omniscient.
When man learns that God is Mind, that Mind is the One living, pulsing, thinking force, and that HE is that force, then man will have arrived at another stage in his evolution.
When man learns that true thinking is an equilibrium of action and reaction, and that untrue thinking is unequal and opposed action and reaction, and when he further learns that he must suffer the consequences of his unequal actions by paying the penalty through the reaction in accordance with the absolute law from which there is no appeal to God or man, he will then think true.
When man learns that all his thinking is electro-chemically recorded in the heavy master-tones which constitute a record of the evolving idea of his self creating soul, and when he finds that a badly opposed record will keep him centuries behind more equally opposed ones, he will then have a thought as to the kind of a soul he is creating.
When man learns that this universe of solid things is but a reflection of the ideas of those things, and that he is but a simulation of the idea of himself being thought out in eternity by himself, then he will know the ecstasy of inner thinking.
Age and “death” are but sequences alternating with youth and life.
These two opposing effects of motion are born together but each travels a different direction along the wave of life. They pass each other at maturity where generation of one sequential life ends and its degeneration begins, only to meet again at the inertial plane of eternal life where degeneration ends and regeneration begins in another change of preponderance for another journey through time, space and motion.
There is no “death.”
There is no darkness.
There is only life in this universe of light.
God is life.
God is light.
God is all that is.
Just so long as man looks for the God-force outside of nature and outside of himself, just so long as he bows in fear to the personal deity of his early inheritance, he will be the slave of his own imaginings.
To know that the universal force is Mind, and that man and all else that is is Mind, is to inspire man with the ecstasy of inner thinking.
The God-force speaks to inspired man of inner thinking in the universal language of light which all may understand when they but desire to understand.
Few there have been but countless numbers there will be who will know the light of inner thinking.
Gautama, the Buddha, knew it faintly as Mohammed later knew it.
Abraham dimly visioned it.
Jacob knew the light less vaguely. The symbol of the Shekinah was his ecstatic visioning.
Moses knew the ecstasy of inner thinking in greater clarity.
Abraham lived again in Jacob, and in Moses, and again in David.
David and the prophets of his primitive day knew the light more clearly still and left a symbol of the seven lights so that others to come might know that they knew tonal laws of evolving and devolving things.
David lived again in Jesus.
Jesus, the Nazarene, knew the universal language of light in all its fullness.
He knew the ecstasy of inner thinking as no man has ever known it.
He knew the structure of the atom as no one before or since has known it.
Jesus knew the universality of all things, the One-ness of all things. He gave that knowledge to the then dull witted, brutal, lustful, loveless world in His much needed message of brotherly love. He lived again in John, and Paul, and Plotinus, and all those messengers who knew the light of universal thinking.
In Jesus’ day man was not ready for the fullness of His mighty teachings.
Man was still new. He was still in the ferment of his intellectual brewing, still searching for the avenging god of tradition to whom he could appeal for preferential rulings.
Jesus gave to man the One great message of all time. He taught the universality of all things in the white light of the universal One of impartial love from Whose rulings there is no appeal. But only a few could faintly understand.
Today the world is ready and eagerly awaits the completion of His message.
When Jesus said: “I have yet many things to say unto you, but ye cannot bear them now,” he referred to His complete knowledge of the universal force.
When he further promised, as recorded in the 16th Chapter of John, that the Spirit of truth will again come to “guide you into all truth” and “he will shew you things to come,” He prophesied the completion from time to time of His unfinished message as evolving man is able to “bear” (comprehend) that message.
The illumination of the immaculate light was complete in Jesus. Those messengers of the light who will comprehend effects of cause sufficiently well to recollect from within their inner Minds the light of cause.
When that day comes to man he will then know that:
Everything that is must be of everything else that is.
Nothing can be of itself alone.
There can be no two of anything in the universe, two substances, two Minds or two beings.
All things are universal.