Righteousness vs Sin Resources
Some Cayce quotes to get you started:
For the try – the TRY – is the righteousness in materiality. For God looks on the purpose and not as man counts righteousness. (880-2)
For, it is the willingness, the desire, the try that is counted in the righteousness of each entity, each soul. (69-4)
(Q) Has any progress been made in the last two or three incarnations?
(A) There is progress whether ye are going forward or backward! The thing is to move! (3027-2)
So, too, may each individual be active in principle, in purpose, being sincere, being direct. Thus may the individual gain the greater working knowledge of that which is righteous, versus that which is sin. Then, let each be not slothful, not putting off, not unmindful that ye must be up and doing; working, BUSY at that which is to thee, NOW, TODAY, that as thy conscience directs thee to do; in sincere, direct manner. And ye may be sure He counts that try as righteousness; and the sin that may appear to self or to others is but upon the reverse – which is righteousness. (262-126)
And to find that ye only lived, died and were buried under the cherry tree in Grandmother's garden does not make thee one whit better neighbor, citizen, mother or father!
But to know that ye spoke unkindly and suffered for it, and in the present may correct it by being righteous – THAT is worth while!
What is righteousness? Just being kind, just being noble, just being self-sacrificing; just being willing to be the hands for the blind, the feet for the lame – these are constructive experiences.
Ye may gain knowledge of same, for incarnations ARE a FACT!
How may ye prove it? In thy daily living! (5753-2)
For, while selflessness is the law, to belittle self is a form of selfishness and not selfless. (2803-2)
Do not condemn self. Condemning of self is as much of an error as condemning others. (3292-1)
You only fail if you quit trying. The trying is oft counted for righteousness. Remember as He has given, "I do not condemn thee." Go be patient, be kind, and the Lord be with thee! (3292-1)
To not know, but do the best as is known, felt, experienced in self, to him it is counted as righteousness. (1728-2)
Who gains by being forgiven and by forgiving? The one that forgives is lord even of him that he forgives. (585-2)
Know, self is the only excuse. Self is the only sin; that is, selfishness – and all the others are just a modification of that expression of the ego. But so close is the ego, the I Am, to the Great I Am, That I Am, that the confusions of duty and privilege and opportunity become so enmeshed in the experience of the entity. And so great are the abilities of the entity to make of this experience a glory for the living God, that to fail would be indeed calamitous in the experience of this soul! (1362-1)
Be not overcome with those things that make for discouragements, for He will supply the strength. Lean upon the arm of the Divine within thee, giving not place to thoughts of vengeance or discouragements. Give not vent to those things that create prejudice. And, most of all, be unselfish! For selfishness is sin, before first thine self, then thine neighbor and thy God. (254-8)
… for being afraid is the first consciousness of sin's entering in, for he that is made afraid has lost consciousness of self's own heritage with the Son; for we are heirs through Him to that Kingdom that is beyond all that that would make afraid, or that would cause a doubt in the heart of any. (243-10)
For we grow in grace by applying grace and mercy – and in understanding as we try to understand. For it is the try, the attempt, that is the righteousness of man. Not by any deed or act, but "by the fruits ye shall know them." (1598-1)
(Q) The second problem concerns that which is variously called evil, darkness, negation, sin. Should it be said that this condition existed as a necessary element of creation, and the soul, given free will, found itself with the power to indulge in it, or lose itself in it? Or should it be said that this is a condition created by the activity of the soul itself? Should it be described, in either case, as a state of consciousness, a gradual lack of awareness of self and self's relation to God?
(A) It is the free will and its losing itself in its relationship to God.
(Q) The third problem has to do with the fall of man. Should this be described as something which was inevitable in the destiny of souls, or something which God did not desire, but which He did not prevent once He had given free will? The problem here is to reconcile the omniscience of God and His knowledge of all things with the free will of the soul and the soul's fall from grace.
(A) He did not prevent, once having given free will. For, He made the individual entities or souls in the beginning. For, the beginnings of sin, of course, were in seeking expression of themselves outside of the plan or the way in which God had expressed same. Thus it was the individual, see?
Having given free will, then, – though having the foreknowledge, though being omnipotent and omnipresent, – it is only when the soul that is a portion of God CHOOSES that God knows the end thereof. (5749-14)