In the year 1814, a young Japanese by the name of Kurozumi Sakyo, lay in what his doctors pronounced to be the last stages of consumption. It was his pious daily custom to worship the sun and his ancestors, also the celestial and terrestrial kami. One day he resolved that when, after his death, he himself should become a kami (deified spirit) he would devote all his time to healing the diseases of mankind. His devotions were always marked by a peculiar gratefulness of feeling towards the sun and the kami of his parents. He did not beg for favors like most devotees. His prayers were not petitions; they were loving thanksgivings.
One day it occurred to him that he ought to bless and give thanks to heaven for every tiniest event and object. As everything he possessed, great, or small, had come from above, it must all in turn be remembered in his loving thanksgivings. By thus resolving upon a still further exercise of his mind and feelings, he began to experience a new cheerfulness. Certain Japanese believe that continual cheerfulness invokes a positive spirit — Yoki. They believe that all disease has its rise in someone’s yielding to the spirit of gloom — Inki.
Kurozumi did not look to be healed of consumption. He had not asked to be healed. But while he was at the very ebb-tide of his malady, with his heart entirely absorbed in thanking the sun for its marvelous goodness in giving him so many friends and such a good home, he rose suddenly, strong and renewed. He was in perfect health. A miracle had been wrought. He began to be so ecstatically grateful to his god that a still further miracle was wrought upon him. He breathed in the positive Yoki or cheerful spirit so intensely that his breath became vivified. He found that it would heal every sort and kind of disease and soothe the sharpest pains. He thus began while yet in life, to breathe upon sick and diseased mankind that healing principle he had supposed he must wait till after death to exercise.
From that time on his grateful patients and their families regarded him as a living Kami. He had spent three years in honest expressions of gratitude for what other people considered only the commonest procession of favors from heaven, when the cheerful spirit, Yoki, took absolute control of his life, even unto the healing power. It became an elixir vital, a renewal of vitality, to his wasted body.
We see by this true event, that the descriptions of the goodness of deity, which the very devoted have ever given us, are those which have in their nature a potency that will operate if they are continued as mental exercises, prompted by the will to do right for its own sake.
If the young Japanese had been three years practicing giving thanks as a species of Spiritual gymnastics, whereby he hoped to attain health, he might not have felt very grateful even then, while his racking cough and feeble limbs reminded him that there was something he did not feel just right about. He looked into the face of the spirit of the sun and told it of its own goodness without any purpose of any sort in his heart. Yet, health came as a natural outcome of the daily elation of all his thoughts by the words he had spoken. His words generated a warm feeling. The feeling and words generated an elixir, which formulated a healthy body.
There is something in the being of deity, which calls for our delight in it, whether it is filling every vacant spot in our sphere of life or not. We can look beyond our ideas of our own lot in life, and away from all that we have experienced, into the great fact of a good beyond good, and there will be a nameless pleasure in this sight that will open our lips to speak praises we cannot help feeling.
Often people who are greatly irritated by their environments can look beyond their feelings and thoughts into the great fact of their being something too great and too calm to be like their affairs, and that sight, if only for one second’s space, is a rest of soul for which they are grateful. To prolong the sight is to feel the elevation of soul that is its still further rest. And still deeper pleasure compels newer words of thanksgiving.
Some do go through all the items of their human possessions with honest praise of their Giver, up into sudden moments of facing that great fact of being, and down from that sight of the Presence which is not moved by the excitements of pleasures or pains they come buoyant and transformed.
This going by the pathway of praises was the method of Kurozumi.
Looking beyond all things and beyond all ideas, into the nameless Presence, beyond the God described by mankind, Mary, the Mother of Jesus, watched the stir-less Being of true Deity, and that immaculate sight brought forth a Messiah. All the highest words of her most devout descriptions of God now formulated into her sight.
The doctrine of Jesus is a way of bringing to pass all the affairs and events of life by a way that is easy, a burden that is light. It is this doctrine of looking away from the ideas we think, and the emotions we feel, into this Presence which has never been described in words, but which, when Kurozumi stepped into sight of it, brought forth his healing. And which, when Mary saw by that inner sight we are all capable of exercising, brought forth the long-expected Messiah.
“Rest in the Lord and He shall bring it to pass.” Kurozumi passed into speechless and thoughtless ecstasy by words of brightness. We need not go by words or thoughts into sight of this changeless, move-less Principle we call God; we may recognize its vicinity and wait for effects. Its effects are the sweetest fulfillment of mighty miracles.
“I will make a new covenant with you.” “Cast all your care on God, for He careth for you.” Under this direction let now your covenant with the omnipotent Spirit be that you will do nothing either to benefit or prolong your life. The Mighty God, ever present, shall care entirely for your life. You will not do anything either to benefit or perfect your health or strength. The Mighty God, waiting in eternal majesty near you, shall do all that needs doing for your health and your strength. Neither for support nor defense will you lift your efforts, the sustaining and upholding Spirit of good shall support and defend your life.
The deep thought and quickening speech of Omnipotence shall do your thinking and speaking. The words that you write, and the praises you sing, shall come from your sight of the ever-abiding Principle, that asks nothing of you, but covenants with you to do all works for you. Principle whose immaculate sight, un-smirched by intentions to struggle and strive, has caught the elixir which falls into the soul of him whose faith rests for the Lord to bring to pass.
The genius for action is born of a speechless sight of the action-less Being of God, as Jesus was born of Mary’s speechless conception of the Presence of God. Covenant with the Presence un-nameable, the Everlasting Spirit we speak of as God, for your beauty. Let it inspire you with the genius for loving, and being loved, as Mary let it inspire her with the genius for bringing forth the only Lover the world ever knew.
Look into this 14th chapter of Acts, and find the verses where Paul, who had praised Jesus Christ till the electric fires of the mighty Name had made his eyes and voice alive with the healing principle, faced the Spirit, and waited to bring forth the cure of the cripple of Lystra. After steadfastly beholding,” his voice commanded with power. Then, exactly as the people tried to make out that Kurozumi was a superior being come among them, so did the Gentiles offer to worship Paul and Barnabas. But Kurozumi of Japan, with his praise of the sun, stepping into ecstatic vision of God — Paul and Barnabas stepping by praises of Jesus into glorified sight of the Presence of Spirit — many walking in maidenly whiteness over the silver stones of beautiful prayers — none of these was a being superior to those they walked among. “I said ye are gods.” “Ye are all sons of the Most High.” Ye are beings, all, of transcendent powers. The grandeur of supernal Presence enshrouds you all and waits for you to let go your clutch on the vanities of old ways of doing.
The Gentiles, who offered oxen and garlands, and would have done sacrifice unto Paul and Barnabas, are only ourselves, when we are offering our efforts and strivings, willing to sacrifice ourselves for the reformation and redemption of a world God finished in beauty and love, and waits for us to see as He sees it.
The perfect creation waits ever near us. Looking into its changeless, move-less splendor, Mary brought into our sight Jesus, one of the glorified inhabitants of the City of God.
We, looking into this country its stretches of fields elysian, and hilltops of light we call air en-swathing us, may catch a vision true enough to bring to the sight of our race other inhabitants of the golden-walled temples of heaven.
Here it tells that we shall enter this kingdom of heaven only by much tribulation. (Verse 22). But this is because we believe in doing and clutching, and striving, and working to do our duty toward enlightening, redeeming, and civilizing the world. Paul and Barnabas believed in struggling and striving to convert the people. It was as if many had struggled and striven to bring forth Jesus Christ. It took the silent sight of the abyss of Deity, deep of soul calling unto deep of soul, for Jesus, the inhabitant of the Heavenly City, to come stepping into the manger of Bethlehem. It takes the enraptured silence of our yielded life for the heavenly hosts of God to come walking down as on highways into the midst of this age.
But it is here. “Hark the herald angels sing.” We do not try to improve or redeem the race. We stop here to see the race as God sees it. And over the highways of our immaculate silence troops of Elohim come nearer and nearer. Here in the workshop of the mystery of mind we find that secret of God, which is the revealment of good. That which Mary did by making a pathway of effortless silence, over which walked our beloved King, we may do for all the inhabitants of descending Jerusalem.
With one foot on the sea and one on the land, the angel proclaims that time shall be no more with the acceptance of this, the doctrine of Jesus. “He careth for you.” On the swift thoughts which are the flowing seas, let the angel put one foot to indicate the subjection of thought. On the old doctrines in which we have settled beliefs, let the angel put one foot to proclaim that we surrender our creeds and our doctrines of salvation, redemption, and reformation, of everything to the silence of the great, perfect world of God, which was in the beginning, is now, and ever shall be, “very good,” as God sees it forever.
Kurozumi breathed the electric elixirs of a swift sight of the great fact of a nameless Presence here on earth. We will gather to the deeps of our being the elixirs of long, speechless knowledge that God is here. As He healed the sick, as Paul and Barnabas healed and called multitudes to hear their words, because of swift, speechless sights of God, so we, by abiding in the knowledge that healing comes from sight of God, and not effort to find God, or please Him, will hear the voices of the myriad hosts chanting great songs of gladness that we have made holy highways for them to walk over into our midst.
December 4, 1892