1953 First New York Closed Class
Joel S. Goldsmith
50B – A Meditation 1/4
You will notice very often that upon certain public occasions, prayer is brought into the situation such as opening of Congress, so forth, many other public occasions are made an occasion of prayer, that is, for a moment of prayer. And you will notice that the form of prayer is usually a turning to God to ask for something, to invoke the divine blessing, the divine grace.
Now notice that every time we begin any work that we also make it an occasion for prayer, that the prayer is not accomplished with words or thoughts. No words and thoughts enter into our prayer. Our prayer is a uniting of ourselves with God. What good would words do? What good would thoughts do if we were in violation of that which is necessary to establish contact or union with God?
Now one thing is necessary to establish contact, union, oneness, at-one-ment with God and that is a complete absence of desire – even desire for good. In other words, we are taking no thought for any form of good. If there is a desire, it is only the desire for this union, for this experience, this contact. In other words, we do not pray for electricity; we plug in at the point of the contact.
Here, too, prayer, with us having taking the first steps of prayer: the clarification of consciousness, we now come to the higher sense of prayer in which we have recognized that taking thought will not add one cubit to our stature. Taking thought will accomplish nothing for us, and so we are through now with words and thoughts and we have entered this place of communion, of conscious union with God, actual contact or the experience of God.
I shall see thee face to face, yet in my flesh I will see thee face to face. When? When we are still, when we are quiet, when we have withdrawn the labels of good and evil, when we have acknowledged God in all our ways, when we have obeyed the first commandment: acknowledging God as the central theme of our being. Acknowledging God as our good – not some form of God – acknowledging God as our good; acknowledging God as the principle of our being; acknowledging God as the all and as the only and loosing him and letting him go. Loosing all these evil concepts, erroneous concepts, let them go. Acknowledge the presence and perfection of God, the is, and then stand in that consciousness, that exalted consciousness of oneness and let the light shine within thee, upon thee, through thee, to the without. Let this contact be established.
Now prayer is an activity of the soul. Now prayer is an act of grace. It is not an act of man – it is an act of God. Prayer is an act of God taking place within me. It is a union with God. It is a contact with the source of infinite good, and it is done without words and without thoughts. It is done by standing still in being with no judgment, no criticism, no condemnation, no praise, no flattery – not even a praise of God, an acknowledgement of God. The acknowledgement of is. It is; I am.
All that God is I am. All that the Father hath is mine; I and the Father are one; Thou seest me, thou seest the Father shining right through me, for I and the Father are one even though the Father is greater than I. The invisible is greater than the visible because the invisible is the source of the visible. I and my Father are one. I in Him and He in me.
Ah but it’s also I in you and you in me, and we all one in Christ Jesus, that is in spiritual being, in spiritual sonship and identity.
Oh it is so simple. I wish you could know how simple it is to sit here and realize within, that I am in you and you are in me, and we are one in divine sonship. But oh, soon we leave this room and we leave the presence of each other. We leave the presence of those whom we know are dedicated to the one true God. And now we have to face what is called ‘the world’, the world of men. Here it becomes just as necessary to close the eyes to the appearance, loose the appearance and let them go, and again declare, “I am in the Father and the Father is in me.”
Never, never, never leave your home in the daytime, never leave your home at night, without this conscious realization, “I am in the Father and the Father is in me.” You see, I am and is, is the same thing. I am in the Father; the Father is in me; we are one. Ah, but “I am in thee,” and this statement is now going broadcast to the world. “I am in thee and thou art in me, and we are one in Him.” We are a spiritual brotherhood. We are one in Christ Jesus.
Who is this “we”? The spiritual identity of every soul: man, woman, child, plant, animal, vegetable, mineral. We are one in our spiritual identity. There is nothing in this world antagonistic to me, and I am antagonistic to nothing in this world, because spiritually, I and the Father are one, and that oneness constitutes my oneness with all spiritual being. I am in thee, thou art in me, and we all are one in Him.
Repeating these words avails nothing. But in this silence, in our early morning before leaving home, in our evening before leaving home, we establish consciously, or we bring consciously to light, the relationship already existing between I and the Father and between I, me and you, and you and me and we in Him. There’s no room then for anything harmful or destructive going from us to another, or from another to us. And even the weapons that are formed against us have no power. Even the weapons of human belief, human concepts, human thought, even the weapons of mortal belief have no power against the individual who has consciously realized his oneness with God and his oneness with each other. On every level of life – man, woman, child, animal, vegetable, mineral – we all are of the one Soul and that Soul is in me and it is in you. And that Soul is voicing Itself.
Now for purposes of teaching, I may voice this to you as I have been doing. For purposes of prayer, it is unnecessary. There need be no words and no thoughts. There must only be the inner feel of that union. It is just like in our relationships with each other we seldom have to say, “I love you,” or “I like you.” We have far, far better ways of announcing that, and that is through our action – sometimes just through a glance of the eye.
And so it is with God. We need not speak to God and God need not speak to us. The language of the Soul is Spirit. Joan of Arc was asked, “Does God speak to you in French?” And Joan answers, “I don’t know. I hear him in French.” And so with us. God speaks the universal language of Spirit and you may hear God actually as a voice in your ear. Or you may see God actually as light or as a form. But if not, you will feel God – just as a release, or as a warmth, or as a lifting in consciousness. There will be a sign; there will be a signal. But no sign shall be given them in advance. These signs shall follow them that have this conscious awareness.
You cannot feel the presence of God until you have actually made the contact with God. Therefore, your prayer, in its highest sense, is the prayer of contact, of communion in which no words or thoughts pass from you to God, and there may not even be words or thoughts pass from God to you, but there will be an awareness. There will be an inner sense of communion, an inner sense of peace.
True prayer comes to its completeness and its perfection when there are no desires in the mind. True prayer, which is communion, comes to full bloom when one has lost all sense of wanting something in this feeling of communion, of resting in the Soul. It is just as if all our wishes had been granted. It is just as if it were Christmas morning at the tree and we received all of our gifts and now just have the feeling of “thank you, everyone.” And in the moment that our consciousness is lifted to that sense of “thank you, Father, thank you everyone,” then comes the fullness and completeness of communion with God, and in that there is a resting in the Soul.
There is just a resting as a little babe rests in its mother’s arms so does that resting come to us in the Soul. But the babe, you see, has no desires. The babe has no wants, no needs. It is at rest. So do we come to a period of refreshment and a rest in proportion as we no longer take thought for what we shall eat or drink or wherewithal we shall be clothed, in the realization that the Father knoweth that I have need of these things; and it is the Father’s good pleasure to give me the kingdom, then with that I rest – never seeking, not even mentally desiring, but rather sitting back in pure rest.