1952 New Washington Series

Joel S. Goldsmith

7C-A – A New Meditation 1/4

Joel in Hawaii; it is the twenty-first of June, 1952, and I’ve been out here now for nearly two months. Most of that time spent in meditation and in the healing work and with my mail. Owing to the necessity of changing our tape recording machine, I’ve had very little opportunity to work on these, and so with the exception of an hour each day swimming, the rest of the time has been taken up as I’ve just told you. Out of these periods of meditation many, many new unfoldments have come, and soon I will have much to say about some of these. But right now I’m thinking of one, a new idea that has come to me on the subject of meditation, and I would like to ask you to experiment with yourself and with your students and see if you do not make another forward step in meditation toward the point of realization.

You remember, of course, that meditation is not a thing in and of itself. It is a means which we use to an end. The end is, of course, rising above the physical or material sense of existence into a realization of the spiritual nature of our being, of the spiritual nature of the universe. As long as we are in a material or physical sense of existence, the things of the flesh will seem real to us, and it will not be a simple thing to achieve healings of erroneous conditions.

The healing actually takes place when we have risen above the mortal sense of existence into the immortal, when we have achieved some measure of realization of Spirit, of Soul, of truth. Meditation is one of the ways in which we lift ourselves above physicality into spiritual realization or Christ Consciousness. Once we have achieved a measure of the real consciousness, the healings automatically appear without any further effort on our part, without taking thought, without directing treatment at ourselves or at anyone else.

There is a Bible statement to the effect that: To those that have more will be given. To those that have not even the little that they have will be taken from them. In this connection if you will agree that you have in your consciousness one statement of spiritual truth, one scriptural quotation, one very clear statement of truth from your favorite metaphysical or spiritual writings, if you will agree that you have but one such statement within your consciousness, then you may accept scriptural authority that more will be added unto you, and so I have worked out a meditation along this line.

Let us agree that we have within our consciousness one statement of truth. Nothing more is necessary than that, and so you can see that this meditation or treatment can really be carried on by a beginner, by a person on their very first day of study, and it is equally effective for the teacher, for the lecturer, for the practitioner.

And so we seat ourselves comfortably in the chair, retire within our own being, closing our eyes to the outer world and there await the first statement of truth that we find within our own being. Now, let us say that we call to memory or recall or bring to consciousness remembrance the statement that, Son, thou art ever with me and all that I have is thine. The next step for us is to ponder that statement within ourselves, think it over. Son, thou art ever with me, and all that I have is thine.

Now as we think upon that statement, as we dwell upon it, ponder it, meditate upon it, and we continue to do that until a second statement follows it, something that automatically seems to appear from association with that first statement. Son, thou art ever with me, and all that I have is thine.

My attention is attracted immediately to that first statement. Son—Son, thou art ever with me. . . . I am being addressed by God as son. Immediately it takes me out of my false sense of humanhood and gives me the realization, “Why, I am something more than a son of man. I am something more than a poor mortal out here with a lot of problems. God is addressing me as son. Not only that but reminding me that I am ever with the Father, and that strikes me wonderfully because I think I have been about to believe that I have become separated from the Father or perhaps that the Father has left me. Perhaps I am really not worthy of the Father. Perhaps I have not been up to the Father’s expectation or up to my own expectation of what I should be as the Son of God. So I may have accepted some theological belief that now I’m separated from the Father or the Father is separated form me. How am I going to get back? And here I am reminded, Son, thou art ever with me.”