1960 Maui Work
Tape 368 Side 2
The Tree of Life
Joel Goldsmith
Part 3 of 5

Well, so it is in every form of life. The very moment that you believe that in uniting with a dozen people that you have strength, you will find you have weakness. When you begin to realize your oneness with your source, you as one individual will immortalize yourself.
Gautama the Buddha, who even his own disciples deserted him, who stood completely alone in his vision and has lived for 2,500 years and becoming better known now than ever before. Jesus Christ who was deserted by his disciples, who was mocked by the churches of his day, who stood alone, apart in the realization of his oneness with his source – he has become immortalized, and the rest of the church has become forgotten.
So, those who perceive the nature of the contemplative way of life will be probably more active in the business, artistic, commercial, professional, music world than the ego man. But they will never be removed from their inner base; they will always be anchored inwardly to their source.
And therefore, the contemplative comes to a place of prayer, efficacious prayer, where prayer is answered because prayer is not a voicing of words or a thinking of thoughts; those are only preliminary steps leading up to prayer; they do not constitute prayer. Prayer has in it no words and no thoughts because prayer, when one is in actual prayer, they are in a state of listening. They are in an attitude of Speak Lord thy servant heareth. I am listening for Thy voice. I do those things that the Father instructs me.
Therefore, prayer is an inner state of quiet in which one is waiting or listening for God to utter His voice, for when He utters His voice, the earth melteth.
When He says, Peace be still, the storms are quieted. It is folly to believe that you have the power to still storms by saying, “Peace be still.” It is folly to believe that storms are going to be stopped of any nature in your life just because you want it so, or desire it, or ask for it. That is the ego man at his height – when he believes that his prayer spoken, thought, desired, will result in something. That is the ego man at his height.
The contemplative knows that the branch cannot dictate to the tree, and that the branch need not tell the tree what it needs or when it needs it. The branch knows that it is to be still, and let the tree manifest its own glory and that will include all that the branch may need.
The only function of a branch is to “be still and let.” Be still and let. And in due time, the life of the tree will see to it that the branch has all that it needs, and then the branch had better be a bit humble. When it’s full of flowers and fruit, instead of taking pride in it, it had better remember, “I am showing forth the glory of the tree. I of my own self did not create this beauty, this fruit, this wealth, but I am showing forth the glory of the tree.”
And so we then, as good begins to unfold in our experience – whether it’s peace, harmony, health, abundance, whatever it may be – we have to learn a deeper humility that enables us to recognize that this is the showing forth of God’s glory; God showing Himself forth as my health; God showing Himself forth as my life; God showing Himself forth as my supply. And, in the recognition of this, I’m really contemplating God’s grace, God’s love, God’s omnipresence, God’s omnipotence. And in dwelling in that contemplative state, I am permitting the law of life to function in my mind, in my being, in my body, in my business, and the flow is normal because it is not cluttered up; it is not cut off by an ego trying to boast itself, plume itself, credit itself.
In the same way, it is so easy to believe that we can benefit each other. This is the natural belief of the natural man, the ego man. But you see, one branch cannot benefit another branch. Whatever benefit may come to you or me through each other is really only the life itself using us as its instrument. The benefit that comes into your experience from any direction is really God flowing Itself into your experience.
And, of course, it is possible that we, as servants of the most High, we serve each other. Whether in the religious world, the business world, the artistic world, we serve each other, but we only serve each other as instruments. That is why there is so much misunderstanding about the nature of a religious master. Now there are too many people in the world trying to be masters. That is because their concept of a master is something of one who’s a boss; one who has great powers; one who can confer favors or withhold them.
But a religious master is none of those things. A religious master is a servant; a religious master is an instrument through which the Spirit of God can flow. That can only be in the absence of ego. That can only be in the absence of any desire to give something to one and withhold it from another. That can only come in the absence of any desire to reward one and punish another.
In other words, the contemplative becomes a master in the degree that he becomes or she becomes a servant of the most High, always recognizing the relationship of the branch that is really the tree: part of one whole, deriving good from the central theme.
And what makes it possible for a Jesus to be a Master is the fact that he knows I can of my own self do nothing; if I speak of myself I bear witness to a lie, for there is but one good, and that’s the Father. And that makes him a religious master by making him an instrument, or a servant through which the grace of God can function. So it has been: If you look at the life of the great Masters of religion – Buddha, Jesus, John and Isaiah, Elijah, and in the East, of course, a dozen more – you will find that they all had that in common; that they did not have twoness; they did not believe that there is a me and a you, and I can be good to you. They understood oneness! Therefore, that we are all part of that oneness, and we derive our good from the source. And by knowing this truth, we serve each other.
This is the one truth that enables us to serve each other: knowing that I have nothing of my own to give you; you have nothing of yours to give me. Each of us derives our good from the same source because we are one. We are one tree; we are the manifestation of one tree of life, and, by an invisible bond, we are all branches of that one tree.
End Part 3