"The last enemy that shall be overcome is death," and the "sting," or fatal power, of death is "sin." Remove that, and death has no longer any dominion over us; its power is at an end. And "the strength of sin is the Law": sin is every contradiction of the law of Being; and the law of Being is infinitude; for Being is Life, and Life in its innermost essence is the limitless I am. Dying in our sins is thus not a punishment for doubting a particular theological dogma, but it is the unavoidable natural consequence of not realising, not believing in, the I am. So long as we fail to realise its full infinitude in ourselves, we cut ourselves off from our conscious unity with the Infinite Life-Spirit which permeates all things. Without this principle we have no alternative but to die—and this because of our sin, that is, because of our failure to conform to the true Law of our Being, which is Life, and not Death. We affirm Death and Negation concerning ourselves, and therefore Death and Negation are externalised, and thus we pay the penalty of not believing in the central Law of our own Life, which is the Law of all Life. The Bible is the Book of Principles, and therefore by "dying" is meant the acceptance of the principle of the Negative which culminates in Death as the sum-total of all limitations, and which introduces at every step those restrictions which are of the nature of Death, because their tendency is to curtail the outflowing fulness of Life.
This, then, is the very essence of the teaching of Jesus, that unbelief in the limitless power of Life-in-ourselves—in each of us—is the one cause of Death and of all those evils which, in greater or lesser measure, reproduce the restrictive influences which deprive Life of its fulness and joy. If we would escape Death and enter into Life, we must each believe in the I am in ourselves. And the ground for this belief? Simply that nothing else is conceivable. If our life is not a portion of the life of Universal Spirit, whence comes it? We are because that is. No other explanation is possible. The unqualified affirmation of our own livingness is not an audacious self-assertion: it is the only logical outcome of the fact that there is any life anywhere, and that we are here to think about it. In the sense of Universal Being, there can be only One I am, and the understanding use of the words by the individual is the assertion of this fact. The forms of manifestation are infinite, but the Life which is manifested is One, and thus every thinker who recognises the truth regarding himself finds in the I am both himself and the totality of all things; and thus he comes to know that in utilising the interior nature of the things and persons about him, he is, in effect, employing the powers of his own life.
Sometimes the veil which Jesus drew over this great truth was very transparent. To the Samaritan woman he spoke of it as a spring of Life forever welling up in the innermost recesses of man's being; and again, to the multitude assembled at the Temple, he spoke of it as a river of Life forever gushing from the secret sources of the spirit within us. Life, to be ours at all, must be ourselves. An energy which only passed through us, without being us, might produce a sort of galvanic activity, but it would not be Life. Life can never be a separate entity from the individuality which manifests it; and therefore, even if we conceive the life-principle in a man so intensified as to pulsate with what might seem to us an absolutely divine vitality, it would still be no other than the man himself. Thus Jesus directs us to no external source of life, but ever teaches that the Kingdom of Heaven is within, and that what is wanted is to remove those barriers of ignorance and ill-will which prevent us from realising that the great I am, which is the innermost Spirit of Life throughout the universe, is the same I am that I am, whoever I may be.
On another memorable occasion Jesus declared again that the I am is the enduring principle of Life. It is this that is the Resurrection and the Life; not, as Martha supposed, a new principle to be infused from without at some future time, but an inherent core of vitality awaiting only its own recognition of itself to triumph over death and the grave. And yet, again hear the Master's answer to the inquiring Thomas. How many of us, like him, desire to know the way! To hear of wonderful powers latent in man and requiring only development is beautiful and hopeful, if we could only find out the way to develop them; but who will show us the way? The answer comes with no uncertain note. The I am includes everything. It is at once "the Way, the Truth, and the Life": not the Life only, or the Truth only, but also the Way by which to reach them. Can words be plainer? It is by continually affirming and relying on the I am in ourselves as identical with the I am that is the One and Only Life, whether manifested or unmanifested, in all places of the universe, that we shall find the way to the attainment of all Truth and of all Life. Here we have the predicate which we are seeking to complete our affirmation regarding ourselves. I am—what? the Three things which include all things: Truth, which is all Knowledge and Wisdom; Life, which is all Power and Love; and the unfailing Way which will lead us step by step, if we follow it, to heights too sublime and environment too wide for our present juvenile imaginings to picture.
As the New Testament centres around Jesus, so the old Testament centres around Moses, and he also declares the Great Affirmation to be the same.[4] For him God has no name, but that intensely living universal Life which is all in all, and no name is sufficient to be its equivalent. The emphatic words I am are the only possible statement of the One-Power which exhibits itself as all worlds and all living beings. It is the Great I am which forever unfolds itself in all the infinite evolutionary forces of the cosmic scheme, and which, in marvellous onward march, develops itself into higher and higher conscious intelligence in the successive races of mankind, unrolling the scroll of history as it moves on from age to age, working out with unerring precision the steady forward movement of the whole towards that ultimate perfection in which the work of God will be completed. But stupendous as is the scale on which this Providential Power reveals itself to Moses and the Prophets, it is still nothing else than the very same Power which Jesus bids us realise in ourselves.
The theatre of its operations may be expanded to the magnificent proportions of a world-history, or contracted to the sphere of a single individuality: the difference is only one of scale; but the Life-principle is always the same. It is always the principle of confident Affirmation in the calm knowledge that all things are but manifestations of itself, and that, therefore, all must move together in one mighty unity which admits of no discordant elements. This "unity of the spirit" once clearly grasped, to say I am is to send the vibrations of our thought-currents throughout the universe to do our bidding when and where we will; and, conversely, it is to draw in the vitalising influences of Infinite Spirit as from a boundless ocean of Life, which can never be exhausted and from which no power can hold us back. And all this is so because it is the supreme law of Nature. It is not the introduction of a new order, but simply the allowing of the original and only possible order to flow on to its legitimate fulfilment. A Divine Order, truly, but nowhere shall we find anything that is not Divine; and it is to the realisation of this Divine and Living Order that it is the purpose of the Bible to lead us. But we shall never realise it around us until we first realise it within us. We can see God outside only by the light of God inside; and this light increases in proportion as we become conscious of the Divine nature of the innermost I am which is the centre of our own individuality.
Therefore, it is that Jesus tells us that the I am is "the door." It is that central point of our individual Being which opens into the whole illimitable Life of the Infinite. If we would understand the old-world precept, "know thyself," we must concentrate our thought more and more closely upon our own interior Life until we touch its central radiating point, and there we shall find that the door into the Infinite is indeed opened to us, and that we can pass from the innermost of our own Being into the innermost of All-Being. This is why Jesus spoke of "the door" as that through which we should pass in and out and find pasture. Pasture, the feeding of every faculty with its proper food, is to be found both on the within and the without. The livingness of Life consists in both concentration and externalisation: it is not the dead equilibrium of inertia, but the living equilibrium of a vital and rhythmic pulsation. Involution and evolution must forever alternate, and the door of communication between them is the I am which is the living power in both. Thus it is that the Great Affirmation is the Secret of Life, and that to say I am with a true understanding of all that it implies is to place ourselves in touch with all the powers of the Infinite.
This is the Universal and Eternal Affirmation to which no predicate is attached; and all particular affirmations will be found to be only special differentiations of this all-embracing one. I will this or that particular thing because I know that I can bring it into externalisation, and I know that I can because I know that I am, and so we always come back to the great central Affirmation of All-Being. Search the Scriptures and you will find that from first to last they teach only this: that every human soul is an individualisation of that Universal Being, or All-Spirit, which we call God, and that Spirit can never be shorn of its powers, but like Fire, which is its symbol, must always be fully and perfectly itself, which is Life in all its unlimited fulness.
In assigning to Affirmation, therefore, the importance which it does, the New Thought movement is at one with the teaching of Jesus and Moses and of the entire Bible. And the reason is clear. There is only one Truth, and therefore careful seeking can bring men only to the same Truth, whether they be Bible-writers or any other. The Bible derives its authority from the inherent truth of the things it tells of, and not vice versa; and if these things be true at all, they would be equally true even though no Bible had ever been written. But, taking the Great Affirmation as our guide, we shall find that the system taught by the Bible is scientific and logical throughout, and therefore any other system which is scientifically true will be found to correspond with it in substance, however it may differ from it in form; and thus, in their statements regarding the power of Affirmation, the exponents of the New Thought broach no new-fangled absurdity, but only reiterate a great truth which has been before the world, though very imperfectly recognised, for thousands of years.
[4] The Old Testament and the New treat the I AM from its opposite poles. The Old Testament treats it from the relation of the Whole to the Part, while the New Testament treats it from the relation of the Part to the Whole. This is important as explaining the relation between the Old and New Testaments.