Basic Infinite Way (4/5)

There must be some way of overcoming this sense of separation from God, and there is, and we call that prayer. Prayer is the way, and James tells us that if you pray and do not make your demonstration, it’s because you’re praying amiss.

1952 New Washington Series

Tape 6 Side 1

Basic Infinite Way

By Joel Goldsmith

Part 4 of 5

Imagine, those of you who have traveled this country, and have seen the farms, the ranches, the cattle herds, the cotton crops, the fisheries, the oceans, the birds; imagine still believing that you must come to a church or a center and pray to God for supply. I wonder what God must think as He looks down on this earth so bountifully filled and saying, “Children, children, how can I give you any more. You haven’t got room down there to grow it.” Don’t you see that it’s only in our sense of separation from God that we have become separated from our companionship and from our supply.

The next step unfolds too. We have become involved in a sense of separation from our health. Why? That same sense of separation. You see, in this sense of separation we believe that we have a life and that it began in 1880, 1890, 1900, 1910, somewhere through those years. We have a life that began then and is due ultimately to be destroyed, lost, or passed on or transitioned or something else. That’s only a sense of separation from God, since not only God is life; God is the only life. There isn’t any possible way to get separated from life, since life is God. There isn’t any way to die. There isn’t any way to pass on. There’s no possible way to do those things, but in opening ourselves to a sense of separation from God, we open ourselves to a sense of separation from life.

Now those who have had the experience of probably reading a service at some funeral or other may have had the experience of watching the so-called corpse standing beside the corpse and laughing. Oh that happens regularly, regularly. There is no corpse in a coffin. There never has been. There never will be. The only thing we can ever bury is our own concept of the person who we think died. We can only bury our own mental image of them. We have a mental image of our relative, and we put it in a coffin, and there stands our relative laughing. As a rule that’s what they’re doing—laughing, saying “Not me, I’m not there.”

Oh, that not only happens in my experience, but I have talked to so many who have conducted funeral services in truth who had the same experience of witnessing the departed there trying to say, “Please, please, please, I’m not there at all. Stop this praying and crying. I’m not there at all.” How could they be there? If there’s only one life and that life is God? What can happen to it? So it is. We’re doing the same—I brought this out last year here—that it’s only because of these calendars on the wall that we’re aging. The life of God can’t age. It’s when you look at a calendar and then believe you have a life of your own, then you stop seeing what’s happening to your life according to a calendar, instead of looking to see what’s happening to your life according to God.

Now then, every discord—include them all—sin, disease, death, lack, limitation, unemployment, unhappiness, lack of peace, only come from one thing: a sense of separation from God. No one who has ever achieved a conscious oneness with God is unhappy or poor or dead. Nobody! Not in all the history of the world will you find a person who has accomplished the realization of their oneness with God and ever known real misery. Problems? Oh yes. As long as there’s a human experience, there will be seeming problems, but they’re no different than getting a wrong figure in your checkbook and having to do it over again. That’s all. They’re just little temporary inconveniences that are quickly adjusted.

Let’s not be concerned about problems or worried about them or believe that we’re in great distress because of them. They are as inevitable as the rainy season, but only because, to some extent, we’re all involved in a human picture, and we do not permit our conscious oneness with God to reach its full development. But until we do, let’s take these problems as they are—not so much problems as opportunities, and opportunities for what?

Well now, we come to the remedy for this sense of separation. Since there is a sense of separation from God; since there is no separation from God; since we are one with God, but since we entertain a sense of separation; since we’re under the belief of separation, there must be some way to get back to the consciousness of our oneness with God, there must be some way to retrace our steps. There must be some way of overcoming this sense of separation from God, and there is, and we call that prayer. Prayer is the way, and James tells us that if you pray and do not make your demonstration, it’s because you’re praying amiss. So there is a prayer, there is a way of prayer, and prayer is the way. Pray without ceasing: pray prayer. Prayer is the way of overcoming the sense of separation from God. Prayer is the way of establishing, reestablishing our conscious oneness with God. And so, you remember now that I said last year that we must go on from one stage to another of prayer until we come to that ultimate in which we reestablish within ourselves the realization that was from the beginning, but is now, and always will be.

So in this work last year, we took a higher step in the nature of prayer, and in this work, in the period of the next three weeks, we are going to go still further on the road of prayer. We’re going to keep on advancing in our concepts and demonstration of prayer until we arrive at that prayer which enables us to break down the middle wall of partition, that prayer that enables us to see all of the seven veils drop off of our eyes; so that we ultimately say, “Ah, whereas before I was blind, now I see,” and it’s this Christ that did it. It’s this truth. It’s this prayer. It’s this realization. It is this consciousness of the presence of God that did it. That’s the direction in which we are going during these three weeks.

Now, I ask you to remember that I can be a little help to you on that way, but that eighty percent of the responsibility for achieving what we’re out for—the realization of the kingdom of God on earth—eighty percent of that responsibility rests with you. I can no more take you into heaven than Jesus Christ could take the Hebrews of his day into heaven. As a matter of fact he said, “Oh Jerusalem, Oh Jerusalem I would have loved to have done this thing but ye would not,” showing that he himself couldn’t do it all alone. “Ye” had to help. He also said, “If I go not away the Comforter will not come to you.” In other words, if you’re still going to expect me to carry the whole hundred percent load of taking you into heaven, it won’t work, so I might as well go away and let you work it out a hundred percent alone.

Had they listened to him they would have had twenty percent help or thirty percent help. They would have only had to do eighty or seventy percent, but they wouldn’t. They wouldn’t even contribute that much, and so he left them to work it out one hundred percent alone, and as you know most of the world has failed. Here and there a few have achieved it. Here and there a few have realized God, but on the whole the world is still battling as to whether the Republican Party or the Democratic Party can save them, or whether capitalism or communism can save them, and he told them long, long, long ago that nothing could save them but God. The Hebrews of old had been given great spiritual wisdom, but they too said, “Give us a king. Give us a king.” They had to have temporal power.

End Part 4

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