The Religion Of Mysticism (1/4)

  Only as love becomes embodied within our consciousness, and only as we learn not to condemn, judge or criticize others, to hold no one in bondage to his errors of omission or commission, can we realize the power of love. Only as we learn to pray that the eyes even of our enemies be opened to the Christ, praying that God be the light, wisdom and understanding governing all men, friend or foe, regardless of race, color or creed, are we lifted into a consciousness that frees, not only ourselves but all those who come within range of our thought. We free others from their errors even as we are freed from our own.

The Infinite Way Letters

December 1954

By Joel Goldsmith

Part 1 of 4

The Religion Of Mysticism

 

          Mysticism is any teaching that accepts the possibility of direct communion with God. Any teaching admitting the possibility of direct impartations from God to man, in the way of direct answer to prayer, would be mysticism. The ability to attain a state of conscious one-ness or at-one-ment with God is mysticism: therefore any form of spiritual metaphysics would come under this heading.

          Organized systems of metaphysical teaching are starting points and stepping stones on the road to a complete religion of mysticism, in which a student finds himself entirely free of doctrine, creed, ritual or formula. Mysticism, in its highest sense, has to do with one’s individual relationship or one-ness with God. We have no combinedrelationship with God, and the mere fact that we are all pilgrims on the Path together does not mean that we are all consciously one with the Father. It does mean, however, that one individual who has consciously attained his one-ness with the Father, would benefit all those within range of his consciousness in proportion to each individual’s receptivity to God.

          Let us assume for a moment that none of us is concerned with a problem of any nature, but has only one purpose and that is to hear the still, small Voice in communion with god, and to receive the benediction, “Peace I leave with you, my peace I give unto you…” My peace, Christ’s peace, the peace of God. That being the case, should any one of us attain conscious union with God, all would, in a measure, receive that benediction which would be a release from sin, disease, lack, limitation and fear. But that could happen only in proportion as one’s desire was for God-realization and not for the overcoming of a problem. That is why our relationship with God is an individual one. No one can complete the demonstration of union or one-ness for another. Each one must forsake and lose the desire for material good for the purpose of spiritual good in order to complete this relationship of one-ness with God.

          The Master said, “My kingdom is not of this world,” and He also said, “My peace I give unto you.” “My peace” has nothing to do with thisworld; it has nothing to do with the material concept of good. If one were thinking in terms of benefiting materially by “My peace” he would set up a barrier, and yet, in receiving “My peace” he would find the so-called human situation so straightened out that no problem exists. It is paradoxical that in giving up our attempt to demonstrate material or human good, we gaincomplete good in our individual, daily human experience.

          One does not have to go far to see the failure of Christianity (as it has been practiced) to bring prosperity, happiness, morality and peace on earth. Nor does one have to go far to see that those who have approached, even in measure, the mystical way of life have gained greater health, greater security and supply, and, above all else, greater peace of mind and Soul, and harmony of life. Among the Quakers, who were the original mystics of this continent, and among metaphysical students you will find a far greater degree of freedom from the problems of the world than among any other groups. That is because they have, in some degree, touched the Hem of the Robe; they have attained a closer relationship to God; they have achieved a closer approach to a dependence and a reliance upon God, and, above all else, a conformity to the laws of God.

          We are standing at the threshold of great unfoldment, and as we carry our mystical studies further each one will receive greater benefits and greater good as his spiritual understanding develops. Let us consider John’s statement, “God is love.” God is love. Since God is love, harmony, peace, satisfaction, and fulfillment can come into our experience only through love. God-power means love-power, and since God is power, love is power.

          We turn again to the great Master of Mystics, Jesus Christ, and see what He has to say about love. “Thou shalt love thy neighbor as thyself—As ye would that men should do to you, do ye also to them likewise—Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you—Put up again thy sward…for all they that take the sword shall perish with the sword.” He also said, “Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven,”—forgive, forgive, forgive “seventy times seven.” To the woman taken in adultery, “Neither do I condemn thee,” and to the thief on the cross, “Today shalt thou be with me in paradise.” To the question, “Who did sin, this man, or his parents?” Jesus answered, “Neither hath this man sinned, nor his parents,” and again, “…who made me a judge or a divider over you?” This you see, is love.

          Only as love becomes embodied within our consciousness, and only as we learn not to condemn, judge or criticize others, to hold no one in bondage to his errors of omission or commission, can we realize the power of love. Only as we learn to pray that the eyes even of our enemies be opened to the Christ, praying that God be the light, wisdom and understanding governing all men, friend or foe, regardless of race, color or creed, are we lifted into a consciousness that frees, not only ourselves but all those who come within range of our thought. We free others from their errors even as we are freed from our own.

End Part 1

 

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