Further Discussions with Rodan

161:3.1Con­scious­ness of di­vin­ity was a grad­ual growth in the mind of Je­sus up to the oc­ca­sion of his bap­tism. Af­ter he be­came fully self-con­scious of his di­vine na­ture, pre­hu­man ex­is­tence, and uni­verse pre­rog­a­tives, he seems to have pos­sessed the power of var­i­ously lim­it­ing his hu­man con­scious­ness of his di­vin­ity. It ap­pears to us that from his bap­tism un­til the cru­ci­fix­ion it was en­tirely op­tional with Je­sus whether to de­pend only on the hu­man mind or to uti­lize the knowl­edge of both the hu­man and the di­vine minds. At times he ap­peared to avail him­self of only that in­for­ma­tion which was res­i­dent in the hu­man in­tel­lect. On other oc­ca­sions he ap­peared to act with such full­ness of knowl­edge and wis­dom as could be af­forded only by the uti­liza­tion of the super­hu­man con­tent of his di­vine con­scious­ness.

161:3.2We can un­der­stand his unique per­for­mances only by ac­cept­ing the the­ory that he could, at will, self-limit his di­vin­ity con­scious­ness. We are fully cog­nizant that he fre­quently with­held from his as­so­ciates his fore­knowl­edge of events, and that he was aware of the na­ture of their think­ing and plan­ning. We un­der­stand that he did not wish his fol­low­ers to know too fully that he was able to dis­cern their thoughts and to pen­e­trate their plans. He did not de­sire too far to tran­scend the con­cept of the hu­man as it was held in the minds of his apos­tles and dis­ci­ples.

161:3.3We are ut­terly at a loss to dif­fer­en­ti­ate be­tween his prac­tice of self-lim­it­ing his di­vine con­scious­ness and his tech­nique of con­ceal­ing his pre­knowl­edge and thought dis­cern­ment from his hu­man as­so­ciates. We are con­vinced that he used both of these tech­niques, but we are not al­ways able, in a given in­stance, to spec­ify which method he may have em­ployed. We fre­quently ob­served him act­ing with only the hu­man con­tent of con­scious­ness; then would we be­hold him in con­fer­ence with the di­rec­tors of the ce­les­tial hosts of the uni­verse and dis­cern the un­doubted func­tion­ing of the di­vine mind. And then on al­most num­ber­less oc­ca­sions did we wit­ness the work­ing of this com­bined per­son­al­ity of man and God as it was ac­ti­vated by the ap­par­ent per­fect union of the hu­man and the di­vine minds. This is the limit of our knowl­edge of such phe­nom­ena; we re­ally do not ac­tu­ally know the full truth about this mys­tery.