1960 Maui Work
Tape 368 Side 2
The Tree of Life
Part 4 of 5
Therefore, it is the individual who knows this who is beginning to purge himself of ego because he is not seeing himself or herself as the source of someone else’s good; he or she is thinking only in terms of there are not two, there is only one. Remember, where there is two, there will eventually be friction. Even when temporarily one is doing good for another in the human picture, eventually it leads to friction.
And, so it is that the antidote for all friction is a realization of oneness. We must have consciously before us a picture of the tree of life, and we must see ourselves as branches of that tree, each drawing from the center, not from each other; each drawing from the center to the circumference, therefore with no dependence upon each other, yet a cooperativeness as part of one complete whole.
The major factor in the success of the contemplative life lies in one’s ability to live as from one’s center. The filling our minds with this truth in an occasional hour, or reminding ourselves of it in another occasional minute or two, is a start toward the life of the contemplative, but it is not the contemplative life.
The contemplative life is when one is living constantly and consciously as from the center, in the realization of oneness – when it becomes so completely a part of one’s experience that at every temptation out here to see twoness or opposition or competition that one inwardly is smiling in the realization, Be not afraid; it is I; there is only one of us here, not two. There is not me and danger; there is not me and competition; there is not me and an enemy – that is twoness.
And the usual struggle in life is to overcome enemies and try to make friends, but this is not the way of the contemplative. The contemplative knows: “It is I. It is I. This tree is all there is, even if I’m seeing a thousand different branches, it is one tree. It is I, It is I. Be not afraid; it is I. There is not me and another; there is one tree of life. We are all one in that tree, of that tree.”
And the contemplative has had long months and sometimes years of being faced with outward temptations to believe in twoness; to believe that there is me and another; and in the overcoming of every such temptation, in the ability to look around and say, “We seem to be a dozen different people, but actually we are one tree; we are all parts of the tree of life, and therefore, whatever is good for me is good for you.” This is the Master’s teaching of Love thy neighbor as thyself.
And it is only when you are seeing your neighbor in oneness, all parts of this tree of life, that you are loving your neighbor as yourself because you are now seeing him fed from within, sustained from within, strengthened from within, healed from within, resurrected from within – always needing no outside circumstance.
We can help each other on this path in the degree that we consciously know this truth. Therefore, our function when we are called upon for help is instantly to realize: There is not a practitioner, a patient and a God. That would be three; that would be worse than twoness. There is just the tree of life; we are all one in that tree. And the very recognition of that sets your patient free of the belief of being a separate mortal with a separate life, or a separate purse, or separate morals, or separate appetites. You set an individual free, not by wanting to rid them of sin or disease or death, but by encompassing them into the tree of life.
Always remember, you are the ego man when you are having twoness. And you really make it worse if you believe that that twoness can be a practitioner and a patient. And so in order to make the patient and the practitioner one, there’s only one way you can do that – is to see both as the tree. The tree of life is just one tree, and it may have thousands of branches, but it is still one tree with one source.
Then you can see why, no matter how many the Master healed, he could still always say, I can of my own self do nothing because all I did was to know the truth; it was the truth that made you free – the truth of oneness. And His knowing that made him an instrument, or a servant of the most High.
It is the same you can see with teachers in any line. A teacher is only one through whom something is imparted. They are not that which is imparted, and they don’t give it, and they don’t possess it. They are merely instruments of knowledge. And so we become instruments of God, instruments of Truth in the degree that we understand oneness.
Now, the contemplative then has as the basis of his contemplation oneness, with the illustration of the tree of life. The contemplative is always abiding quietly in his center in the realization: “I am He, and I am Thee, I am Thou; I am Thou. There is only one ‘I,’ and I am that. I am. Thou art, because there is but one.”
The contemplative in living this life becomes a blessing without consciously desiring to be, or attempting to be. In other words, everyone who comes into the presence of a contemplative knows that that contemplative has something, or is something, and they feel something emanate from the consciousness of that contemplative. And what is it that they feel? Not any desire to do good to you, just the ability to live at the center in this contemplation of oneness: one tree of life. Everyone feels it, and they feel this. You see the ego man is always desiring something out here. He’s always getting something, doing something, achieving something; and the turmoil can be felt.
The contemplative is always living at the center of his being, regardless of what work he is performing. At the center of his being, he is not grasping; he is not seeking something of anyone; he is not reaching out to attain, to compete, to strive – he is at rest. And that rest is felt by everyone who comes into his presence – everyone of a sensitive nature.
Therefore, the contemplative – and that’s what we’re supposed to be; that’s the life we are supposed to live, the life of a contemplative. We should be the light of the world, not by going around like a lighthouse trying to be a light, but rather, by staying quietly at the center of our being in contemplation of the nature of my being and of your being; in quiet contemplation of the nature of God’s creation, of God’s care for His universe. This gives us an inner peace. Then in prayer, the contemplative is never seeking anything for anybody.
End Part 4