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THE MIND THAT KNOWS NOT ITSELF the Gospel According to St THE MIND THAT KNOWS NOT ITSELF The Gospel According to St. Matthew 6:1-15 by GREGORY ALAN GROVE A dissertation submitted in fulfillment of the requirements for the degree of DOCTOR OF THEOCENTRIC PSYCHOLOGY, PsyThD. On behalf of the Department of Graduate Studies of the University of Sedona this dissertation has been accepted by _____________________________________________________ Dissertation Supervisor _____________________________________________________ Dean _____________________________________________________ President June 2015 CONTENTS List of Illustrations……………………………………………………………………………….. ii Chapter 1—Introduction…………………………………………………………………………1 Purpose of Study……………………………………………………………………………….1 Significance of Study………………………………………………………………………… 1 Limitations and Delimitations……………………………………………………………3 Chapter 2—Review of Literature……………………………………………………………..4 Prayer and The Mind That Knows Not………………………………………………..4 Concept 1: Walter Lanyon………………………………………………………………….4 Concept 2: Nona Brooks…………………………………………………………………….5 Concept 3: James Dillet Freeman………………………………………………………..6 Concept 4: Ernest Holmes………………………………………………………………….6 Concept 5: Charles Fillmore……………………………………………………………….7 Concept 6: Stephanie Sorensen…………………………………………………………..8 Concept 7: Frederick Bailes………………………………………………………………..8 Concept 8: Paul Leon Masters…………………………………………………………….9 Concept 9: Ervin Seale……………………………………………………………………..10 Concept 10: H. B. Jeffery…………………………………………………………………..11 Concept 11: Joel S. Goldsmith…………………………………………………………..12 Prayer Therapy and The Mind That Knows………………………………………13 The Lord’s Prayer and The Mind………………………………………………………20 Chapter 3—Methodology……………………………………………………………………….23 The Lord’s Prayer as Basis for Theocentric Prayer Therapy……………….23 Prototype and Approach…………………………………………………………………..23 Day 1……………………………………………………………………………………………….26 Day 2……………………………………………………………………………………………….29 Day 3…………………………………………………………………………………………… …32 Day 4……………………………………………………………………………………………….35 Day 5……………………………………………………………………………………………….38 Day 6……………………………………………………………………………………………….41 Theocentric Personality Assessment…………………………………………………44 Chapter 4—Discussion…………………………………………………………………………...59 Chapter 5—Summary, Conclusions, Recommendations…………………………64 Summary…………………………………………………………………………………………64 Conclusions and Recommendations………………………………………………….65 Works Cited……………………………………………………………………………………………68 i List of Illustrations 1. Preconscious Activity Scale (1968)…………………………………………………………………46 2. PAS Religious Science Practitioner Norms and Journal Article Norms………………48 3. Grove-Holland PAS-2 with Answers………………………………………………………………..51 4. Grove-Holland PAS-2 Religious Science Practitioner Norms…………………………….52 5. Grove Theocentric Personality Sorter, Forms R and Q……………………………………..54 6. Grove Theocentric Personality Sorter Answers and Standardized Norms…………55 7. Grove Theocentric Personality Sorter Norms…………………………………………………..56 8. Grove Theocentric Personality Sorter Various Group Norms……………………………58 ii Chapter 1 Introduction Lots of people pray for me, and I have never been the worst for it. George Bernard Shaw Purpose of Study The topic for this dissertation, The Mind That Knows Not Itself, was inspired by the perception of St. Paul, “For we know not what we should pray for as we ought,” contemplative reading of the Lord’s Prayer, and researching different metaphysical interpretations of the Prayer. Then, after satisfying my curiosity at a church-sponsored Food Addicts in Recovery Anonymous meeting, I was struck by the idea there are two types of people: free and slave. We are either free or slave, but what I witnessed were free slaves, neither one nor the other completely satisfied with their lives, existing on chants and procedures, abstinence from flour and sugar, weighing and calculating, recording every bit of food put into the human body. There had to be a better way, the Way of Freedom of which Jesus spoke: “Know the truth and the truth will set you free.” The purpose of this dissertation is to provide the Lord’s Prayer way to freedom through Theocentric Prayer Therapy on a daily basis. Significance of Study This study is predicated on the psycho-spiritual belief there is a best way to achieve lasting spiritual adjustment; there is no time like the present; there is Soul Purpose in daily Theocentric Prayer Therapy. With Theocentric Prayer Therapy there is no ongoing expense of psychotherapist or psychiatrist. There is no lengthy 2 time frame of daily application: just 10 minutes a day, six days a week. Thus Theocentric Prayer Therapy is free to the enquirer who desires a means for actualizing his Soul’s Purpose over time. Jesus may have prayed for guidance, love, comfort, and direction most of his earthly life. Assuredly, he made no apologies for leaving the masses, his disciples, and his family to wend his way to a secluded hillside environment where he communed with his Father in secret. It was his example of Mystical Prayer that possibly inspired the disciples to beg, “Teach us to pray.” Jesus did so, as recorded in the Gospel of Matthew (6:5-15). He taught the way to prepare for prayer and a sample prayer to be used as guide. He was opposed to vain repetition of words as impressive sibilates; he wanted followers to fashion their prayer experiences within certain effective parameters. Jesus gave an example but left the creative aspect up to the one praying. As I studied the Lord’s Prayer it became increasingly clear: here was a model for a new kind of spiritual therapy that, if developed and practiced, would provide a means of effective Mystical Prayer Contact out of which individualized expression would spontaneously express after the spiritual integration of one’s Soul Purpose was intact. This process inspired me further to develop two means of assessing one’s current state of Theocentric Personality Temperament. The person using Theocentric Prayer Therapy could assess himself periodically to grasp to what degree he was manifesting spiritual advancement and attainment. 3 Limitations and Delimitations Although there are many kinds of psychological therapies today, they were not consulted or incorporated in development of the Theocentric Prayer Therapy model because they are mostly rooted in applying the personal ego approach to solving life’s difficulties and challenges. While sometimes effective, given the quality and expertise of the licensed psychotherapist, they are fragmentary intellectual techniques that fall short of guiding and motivating the client to embrace Mystical Meditation and Mystical Prayer as the true means of resolving personal ego-based problems and experiencing the only true means of finding solutions to life’s challenges–God’s Presence. 4 Chapter 2 Review of Literature Lord, teach us to pray. The Gospel According to St. Luke 11:1 Prayer and The Mind That Knows Not There are many divergent views of what constitutes prayer: each, birthed from the supplicant’s need for a change in conditions or consciousness; each, valid in in its own feeling; each, a reflection of the spiritual dynamic of knocking and asking. Instead of the usual discussion of academic approaches to prayer or scholarly debates on the validity of prayer, I’m jumping into The Mind That Knows Not on the basis that everything anyone would like to know about prayer is rooted in the consciousness of the one praying. Undoubtedly prayer is communication and communion of the one created in God’s Image with the Image Maker himself. Prayer, then, is not a monologue as in telling God what is happening and how to fix it, or requesting more money to meet next month’s mortgage payment. To the contrary, prayer is seamless exchange of Energies in which Divine Light infuses the consciousness of the one praying, illuminating the dark places, sweeping clean the dust and dirt acquired from daily living, toward increased conscious awareness of the Heights of Being. This chapter begins with various conceptions of prayer with my interpretations of them. Concept 1: Walter Lanyon Prayer is a conscious recognition of the eternality of good, here and now (Lanyon 44). 5 Walter Lanyon was a well-known New Thought minister and writer. His pulpit was the ongoing classes and lectures he offered to various churches, centers, and interested individuals. His conception of prayer embraces the positive aspects of goodness in the present–not something on the wing. His use of “eternality” underscores broad grasp of Reality and love for God, the Eternal One, and the ALL in All. There is a sense of relief, of less tension and anxiety, in the here and now phrase. The now is fully complete with all that anyone could possibly need or desire, yet Theocentric “knocking,” “asking,” and “seeking” must precede its gifting. Concept 2: Nona Brooks Prayer is the method by which the sons of God come to realize the immediate Presence and Power of God in their lives (Brooks 127). Nona Brooks was the founder of Divine Science, a metaphysical movement that swept the Midwest and surfaced eventually on both sides of the Atlantic. Her tender rendering of an idyllic childhood in the late 1800s allows a window view into her concept of prayer. Formally a Methodist by parent decree, the church teaching aspect surfaces in such phrases as “sons of God” and “Power of God.” Yet a spark of metaphysical insight is witnessed in “immediate Presence…in their lives.” For her, prayer appears to be “method” but not “madness”; Presence without limits. The only “restriction” seems to be in being a son or daughter of God, which certainly must be conscious unification
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