1960 Maui Work
Tape 368 Side 2
The Tree of Life
Part 5 of 5
Now remember this, the contemplative is never praying for anything, for anybody. The only motive of prayer is to commune with the center of our being, that which we call God. The only object of prayer is to receive, consciously, an inner assurance: I will never leave thee nor forsake thee. I am with thee to the end of the world. But remember, if I say those words, they are meaningless and powerless. But if I hear them within, they can raise the dead; they can raise the cripple; they can resurrect; they can renew, restore, regenerate.
Therefore, prayer becomes a complete listening attitude. The contemplative is never going to God for anything for anybody. The contemplative is going to God only for communion with God; only for the purpose of receiving inner assurances or reassurances – always for the joy of contemplating the nature of infinity. Therefore, prayer to the contemplative is not a mental exercise. Prayer is not a voicing of words or a thinking of thoughts; it is an inner contemplation in which attention is placed on hearing, receiving.
What that does in the external realm is to change pictures of inharmony to harmony, of sickness to health, lack to abundance, sin to purity, unhappiness to happiness. That is the effect of the invisible and inaudible Presence when It is released. And only a contemplative can release It because It can only be released in silence: Words and thoughts are the barriers which prevent the Spirit of God getting out into the world.
The only way to bring the presence of God and the power of God to this room would be a complete inner silence in which a flow would take place from the within to the without. Then the presence of God would perform Its functions in the minds, hearts, souls of those individuals or bodies of the individuals who are here. Then they could say, “I feel the presence of God,” sometimes even see a form. But that can only come through a stillness, in quietness and in confidence. When there is an inner stillness, the grace of God rushes forth. We make a vacuum within ourselves so that it can happen.
If our contemplation is of the nature as we have been taught in this work, of contemplative meditation, it may take the form of contemplating with words and thoughts. For instance, all of this time that we have been here, we have been in a form of contemplative meditation, or we have been contemplating truth. But, outwardly it has come in the form of words, but inwardly it has come from a vacuum which is always here within me. Otherwise, it would never come out with presence or power; it would only come out with dead words; they’d only be received in the intellect and soon forgotten.
But the words that come out with power are only words that come out by virtue of a vacuum, which is always in existence down here, developed by the listening ear. Then as we listen, for instance, before we begin, and we have a meditation, the listening attitude is created; the vacuum is created. Then when the lips open, this is pouring through – not words out of a brain; not words out of a memory; not words repeated out of a book, but something withinness is pouring through. And, these words come with power, with spiritual power, with spiritual presence, but otherwise, the words would be dead.
Now, when we are alone, we may indulge this form of contemplative meditation in our morning or evening period or afternoon period. But, our meditation is not yet complete unless we have then shut this off, these words and thoughts, and said: “Father now it’s your turn,” and created that vacuum to let the imprisoned splendor, the Spirit of God escape.
Then, if for instance, we have had this contemplative meditation, and we have had a period of inner vacuum, of waiting, listening, which is the real prayer, then all we have to do for the rest of the day and the rest of the night is every few minutes, just consciously remember the tree of life and oneness. Consciously remind ourselves, no matter how many people we’re seeing, they are not two or more people, there’s just one tree. Then you are blessing them, and being blessed by the truth.
So it goes, whenever the temptation comes then of competition, opposition, friction, you have recourse – not by fighting outside with somebody, but by retiring to that center of your being and beholding the tree of life. And then, with an inward smile that comes every time you see that tree of life, and realize: We are not two; we are one.
You again establish the order of divine harmony in your home, in your school, in your business, in your profession; wherever you may be. As long as you can translate an appearance of twoness into the picture of the tree of life, oneness, you are the light of the world; you are a blessing.
And so it is, then, we learn to contemplate these things during the day, during the night. We learn to live with them, and then all of a sudden we move into an atmosphere of consciousness in which these thoughts very seldom take form within us, and yet we are living them all the time.
End Part 5 of 5