On the Subject of Companionship

From Monitoring My Universe by John Hargreaves

The one I or Ego, man’s only Mind or Ego, conceiving of itself as the infinite allness of Love, entertains no belief in nor desire for companionship. What could All companion with? Is there anything beside itself, beside infinity?

How is the mortal yearning for right companionship to be taken care of? What of that which conceives of itself as a person able to blossom with certain companionship and liable to shrivel with other companionship; sometimes longing to be alone and at other times dreading to be alone; sometimes bored with companionship and sinking into the drabness and colorlessness which boredom involves, and at other times thrilled with companionship only to find its thrill tantalizingly precarious and short lived?

That which conceives of itself as a person among billions of other persons, or as an idea among other ideas, thus as a tiny fragment of existence, necessarily feels incomplete in itself and at the mercy of environment; that is the nature of personal sense. Only allness is complete, only Love in its infinite all-embracingness and indivisibility is satisfied — is the very essence of satisfaction, completeness, wholeness, fullness. Therefore the only way whereby completeness, wholeness, satisfaction, fullness can be experienced is the way of right identification, or identifying one’s self as having no Mind, no Ego, but that which knows and feels itself as the infinite All (S&H 204:27-29; 319:20 only). Thus, suggestions of personal sense — suggestions of being a person or a fragment of existence — are given no identity and fade out (S&H 259:1-5).

The Ego, the Mind which alone thinks and is conscious, necessarily thinks of, or conceives of, itself as eternally alone, and this eternal aloneness is the aloneness or onlyness of the divine nature constituting all presence, the presence which is all One. Thus we find our books state: “Spirit…saith… ‘I am the substance of all’” (S&H 252:31 and 253:7), and “God saith… ‘I am All. A knowledge of aught beside Myself is impossible’” (Un. 18:23 and 25- 26). (See also Mis. 367:19-20 and Un. 27:14-15).

Thus Spirit, God, this infinite Ego, this only I, which alone exists, and therefore alone sees, hears, feels, speaks, (See S&H 485:4-7) — this only Ego or I of man — feels and speaks in such terms as “Love, I, infinity, freedom, harmony and boundless bliss” (ibid 481:3) constitute all presence, for I am the substance of all. A knowledge of aught beside Myself as the infinite, indivisible nature of Divinity, as the eternal essence of Love, is impossible. The only presence is always Myself Omnipresence, Myself Love, the One altogether lovely. “Dwelling in light, I can see only the brightness of My own glory” (Un.18:4-5) — the glory of happiness, of spiritual understanding, of integrity, of health, harmony, freedom — the glory of Christliness, in all its infinite indivisible aspects and elements.

The only Mind is thinking and feeling in terms such as those just indicated, and there is no other mind to think or feel in any opposite terms: there is nothing thinking of itself as in an atmosphere, good, bad, or indifferent; there is nothing thinking in terms of hope for future companionship or loss of past companionship; there is nothing thinking of itself as suitably or unsuitably companioned. Mind, man’s only Mind, is not thinking in any personal ways, therefore there is no personal thinking. Mind alone thinks — there are no thoughts but Mind’s (S&H 114:10-11; 513:26-27).

Working along these lines, the human appearance of whether one is companioned or not becomes incidental, and the more incidental it is the better it works out. The good that humanly appears as one’s self or one’s neighbour is the ever-present nature of Principle which cannot be entirely hidden by suggestions that existence is personal, divisible, etc., and the bad that humanly appears to parade as one’s self or one’s neighbour is never person, place or thing — it just is not. Whether the human appearance is that one is alone or with one or more others, there is actually always only one presence, the presence of Myself, the all-constituting divine nature, Myself Love, in all its fullness, bliss and blessedness. And this Love, this only Ego, this omnipresent Myself, is its own eternal lawfulness, including within itself the spontaneous, effortless, continuous capacity to remain itself, Myself — in never waning, never lapsing, all-constituting loveliness (No 24:27-3).