All over the world, without warning and apparently without having done anything themselves particularly to deserve it, men and women are faced with difficult, almost unthinkable situations. Many of them declare with stout hearts, and perhaps some human pride, "We can take it." But taking it from a human standpoint, and being willing to learn how to handle these untoward situations from the standpoint of Christian Science, are two different things.
The experiences of Joseph, as recorded in the early chapters of Genesis, reveal a man who had learned to "take it." Early, however, he must have recognized something of his true selfhood and identified himself with this correct concept of man. Love, as divine Principle, not human feelings, was the basis of his demonstration. This is the reason he could "take it." Various strategies of evil were brought to bear in his experience, yet each would-be operation of evil was dispelled, and the truth of his being, or his spiritual identity, was revealed by his clear, consistent expression of his oneness with divine Love and its essential qualities.
Joseph was greatly beloved of his father, Jacob. In the flowering of this human affection, Jacob bestowed upon him a coat of many colors, and this was the first thing of which Joseph was stripped. The fact that Joseph survived this loosening of the ties of human affection without succumbing to self-pity and annihilation was the first evidence he gave of knowing how to overcome the problem. He must have become definitely aware of his spiritual selfhood, which could not be attacked, robbed, or depleted.
Pertinently Mrs. Eddy poses this question to us (Miscellaneous Writings, p. 104): "Who wants to be mortal, or would not gain the true ideal of Life and recover his own individuality?" She then explains how this is done, in the sentence which answers her question: "I will love, if another hates. I will gain a balance on the side of good, my true being. This alone gives me the forces of God wherewith to overcome all error." In much the same way Joseph must have learned how to turn away from a material sense of himself to the ever-present realities of his being. His experiences pattern a consistent example for today. In fine, incisive lines they silhouette against the horizon of today the divine way, not just to "take it," but to handle it.
After Potiphar, captain of Pharaoh's guard, bought Joseph from the Ishmaelites, to whom his brothers had sold him, the amazing thing to human sense is that the record states that Joseph "was a prosperous man." Yes, prosperous in the face of seeming adversity — deprived of his father, his family, his home, his coat of many colors. This must have been the result of Joseph's clear-sighted recognition of his indestructible identity as God's idea. To all outward appearances everything had been taken from him. but viewing himself rightly, from the standpoint of true identity, he was prosperous, wanting nothing, abundantly blessed.
When unjustly thrown into prison, Joseph rejected the temptation to self-pity. Slowly at first, but surely, he overcame the deadening beliefs of idleness, or restraint, by making himself useful to the officer of the guard and to his fellow prisoners. Forgetful of self, he labored for others. So it was entirely natural that when the chief butler of Pharaoh, who was in prison with him, was troubled by a dream, it was Joseph who comforted him and interpreted the dream. Then Joseph added significantly, "But think on me when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house."
If Joseph had been spending his time in depression and bitterness he would not have had the courage even to suppose that the butler would mention him to Pharaoh. But Joseph, recognizing and valuing his true identity, was not afraid to declare it for himself. What is more, he expected Pharaoh to recognize it too.
"Yet did not the chief butler remember Joseph, but forgat him." It must have been evident to Joseph now that something more was required to gain the true concept of himself as free, untrammeled, and independent of reliance on any personality. Mortal mind doubtless argued the impossibility of his gaining the recognition of a Pharaoh and securing his freedom.
For ''two full years more" Joseph had to maintain his constancy. This must have seemed something for a young man not yet thirty years old to endure, particularly when he had done no wrong. But Joseph was not concerning himself with the actions of others, nor with arguments of failure and neglect. May we not assume that he purified his own thought, strengthening his consciousness of true identity and his understanding of true freedom, while rejoicing in the knowledge of the free forces of his God?
Then Pharaoh dreamed a dream. Great magicians of Egypt were called to interpret it. They failed, acknowledging their ineptitude. At this point the chief butler's thought turned to the inspiration of the young Hebrew captive. Joseph was forthwith taken before Pharaoh to interpret his dream. This he did, adding, "Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt." And Pharaoh replied: "Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art. . . . See, I have set thee over all the land of Egypt."
Here was acknowledgment of Joseph's nature, free of any opposer. Constant expression of Mind's qualities had allied Joseph to deific power, and he learned what he truly had "to take" was what divine Love alone had to give.
