Course XLVII - Teaching 19: Cafh’s Goods Will Be Intrinsic (November 8th, 1956)

Cafh is bound to carry out a providential and social mission in the world, according to the words of our Regulation.
Thus the Mother wishes to give us the solution of problems and ills of the world.
Our age gave rise to a great civilization; man achieved great developments by his efforts, but all this was costly, and always he has to execute horrendous slaughters and to wage great wars. Material goods obtained are maintained and preserved with pain and sacrifice.
So, man needs a new sense of possession, of what is and of what is not, and he shall find this solution in real goods of the soul –intrinsic, not extrinsic ones.
Soul goods and intrinsic goods: Intrinsic goods are neither gifts nor soul possessions, nor moral, mental or sentimental possessions.
Soul good and spiritual good is not the same; there is a basic difference between them.
Let us see: the one that leaves all, and leaves his family, his comfort, et cetera, is a hero and his action is extraordinary; he makes all, or thinks so, for love to the Divine Mother. But perhaps he later develops a possession within, a psychical attachment (through soul goods): to help Humanity, to pray, or to reach the supreme liberation.
In a book written by a famous physician that went to India, he relates his visit to a great being and, one evening, while the two conversed, someone said to this wise man, “Here I experience so much peace and quietness that I do not desire liberation”. And the wise man replied, “That is liberation”.
In a life of renunciation, one may desire liberation, but desire is not liberation. Desire is to want something for oneself, and even though it is a good of the soul, it is possession.
For instance, prayer is something coming to us, because our life prepares us: schedule, observance, and psycho-technique through methods.
We accumulate energy, as a little boy that, as soon as you loose him, jumps and runs. As we get strength, we get what we want; this is an infallible and natural law; we acquire a power and believe to have something moral, a gift of power.
Also we have the gift of sensitivity.
Our life gives us this gift; we acquire it through a daily drop of blood poured on our heart as mystical liquor. Since we cannot escape, we devote ourselves totally to it. We acquire as greatly expanded emotions as none can ever dream. Later dryness gives greater capacity to our heart. We contain all there, and this love expands as long as it contracts, and we become missionaries that attract souls. A word, any event expands our sensibility.
But if we notice this capacity, then we may believe that we possess something.
As to mental things, we acquire true gifts, but since it is very difficult to use one’s intellect and not to fall under the yoke of the reason, the lesser we know, the better for us. We have to pay a price for our knowledge: our soul is enslaved by our knowledge, and it is hard to remove this.
If we stop knowing, we begin to see on the light of the superior mind; then we know not-knowing, and we are illuminated by this light.
As we enter the Seminary, we are told to leave all our learning and to lose the tyranny of the reason. As we break this chain, the divine essence remains and transmutes all into a superior power. We stop being school-teachers, doctors, and so on; thus after we lose our limited knowledge, we reach a universal knowledge. We break a thread, and we are given a stronger thread. Reason becomes our servant; we make manual tasks and learn this quickly. But the danger lies in thinking that we have power to control the reason, and that we can handle the world and to love all: this is a negative truth that confines and crashes us.
For instance, a country accumulates wheat and keeps it. In times of scarcity, this nation sells it at high price, but in a year of prosperity in other nations, the above-mentioned country tries to sustain this high price, wages a war, and harms others that cannot sow and must purchase wheat. The same occurs in the Church: the possessive good crashes the Church. If this good is not possessive, then one does not keep anything. A dog eats until it is satiated, but later, when its need is satisfied, does not react if another dog eats its meat. Man keeps things in the cupboard, and wishes his goods rather to rot away than to give them (for instance, Brazil’s coffee, and the United Fruit Company’s case).
A moral good (prayer) is the same; we ask for those persons interesting to us, and the rest… damn!…
Christ called and said “come to me”, but the Church says so to its devotees, and promises Heaven, but sends the rest to Hell.
We have to ask for those known to us; but the rest has to expand, as a sunray that does not ask whom it heats up.
We have to place the pitcher in such a way that all may drink its water.
If we act in a possessive way, then prayer not only contains us, but also contains those persons that we love. If our only love is Cafh, then we create another religion, another circle. We have to reach those people that are not familiar to us because the Divine Mother is our love. We have to love those that do not love us and to have feelings for all, and if anyone is sick or a bus overturns, we must not think only of our own people, we must think of all.
Even the Teaching must not be kept. This is a wrong interpretation of silence. We have to talk and to give according to the understanding of others within their reach. We must put us in a trader’s place. We harm him if we give him the literal, detailed and nominal Teaching. This is false charity.
Possessive teaching is a teaching kept and not given. If we keep it, it is not ours: it is ours through expanded love. We have to give it even to the most skeptical persons; this is wisdom; this is Intrinsic Good.
The Spiritual Good is negative. The only Spiritual Good is peace, simplicity and disappearance of compounds: intellectual and psychical principles et cetera.
The Unique and True Good is that of the Spirit.