Experience of the Christ 2/5

Now, the day must eventually come to our students, when they know the nature of God, the nature of prayer, the nature of individual being, and the nature of error.

1955 Kailua Study Group

Joel S. Goldsmith

121A – Experience of the Christ 2/5

And so we could go through all of the truth that we know, and that would awaken us to the fact that all that God is, I am, all that Jesus Christ did, I can do, and all the other saints and sages of the age. And so, the letter of truth will bring us face to face with ourselves, and from there on we can begin the work of bringing to light the demonstration of what so far, we have accepted in the intellect, in the mind, as the truth of being. But whereas the vast bulk of teaching and of treating is carried on in the mind, and through the mind, with these truths, they fail, because the next step is omitted. And the next step is attaining that mind, or some measure of it, which was also in Christ Jesus, which would enable those works to be done through us.

We as human beings are not one with God. If we were, we’d never be in any trouble. We as human beings are not children of God, or we would never sin, and certainly never have a disease. We as human beings do not possess all that God has, or we would never know lack. It is the Son of God in us, which is one with the Father, and that Son of God in us is, while we are in the human being stage, slumbering. That’s why it has been said, “Awake thou that sleepest, and Christ will give thee light.” As human beings, we are asleep. That is, our Christhood is asleep in us. If it isn’t asleep, it’s buried under so many layers of this fabric of human existence, world beliefs, that it has no way to come out into expression.

And so, when we have devoted some time to learning the letter of truth, we then must take the next step, and say that while this is true, what of it? So what? It isn’t going to do a thing for me, and it isn’t going to do a thing for anyone else, unless or except in proportion as I can take the next step, and come into the realization an actual demonstration of what we call the Christ. It can be known by a dozen other names. We shall call It the Christ, or Emmanuel, God with us, or the Son of God in us. We might call It our spiritual identity. But whatever we call It, we must bring It to light.

Now what I’m trying to say to you is that supposing you present to me a claim of a headache. I could, very easily, say to you, “It’s a lie. It isn’t true. It isn’t a part of God. Don’t you know that God is all in all? Don’t you know that God is the only law and the only life? And don’t you know you haven’t even got a head, because God is the Godhead, and being infinite, there’s only one head, and that’s God’s head? So you haven’t got a headache.”

You’d say, “You know, you’re making my headache worse. Your voice grates on me. It may be true what you’re saying, but I can’t feel that way. I just feel rebellion when you say that to me.” And you’d be justified, because even if it is true, what difference does it make? You’re still going to have that headache. Now, since I do have a background of the letter of truth, and I know that these things I’ve just said to you are true, I would be far better off, as far as you’re concerned, and myself, if I would say, “OK. Let me give you some help.” And instead of wasting a single solitary minute with all of those metaphysical platitudes, clichés, and even truths, if you wish; if, instead of that, I will get back inside myself and just know that no matter what I know, it still isn’t of any power.

Why isn’t it of any power? The only power is God, and God is a spirit. So if I get back inside of myself and remain silent until the Spirit of God takes over, until the Spirit of God announces Itself in me, then I don’t have to declare any truth. I don’t have to know any truth, because if you could name it, it isn’t that anyhow. No matter what I would say, it isn’t that anyhow. I might just as well let the Spirit Itself do the work. Do you see that?

Now, supposing, just supposing for a moment, that somebody presented me suddenly with a cancer. I ask you in all fairness, do you think I could do any more about it than you could, or the surgeons? Do you think I have any more knowledge of what to do about a cancer than anybody else has? And the answer is definitely no. Definitely no. Nothing. And I know that I could turn around and say, “There are no cancers in divine mind.” I know all of the words, and some of the music. I know all of the statements that can be made, all of the denials, and all the affirmations, but I don’t have any faith that they’d heal any cancers. Because I have watched for twenty-five years these people who know all these truths and declare them all, and eventually have to give up their practice. And those that have the cancers usually end up giving up their lives, their human sense of life.

But I can say this to you. There is a spiritual power. There actually is. You can’t see it, any more than you can see electricity. Probably when the first people told us that there was electricity, or told the world there was electricity, perhaps they also doubted it, because you can’t see it. But nevertheless, there is a force in this world called electricity. For a long while, people believed there was an atomic power, but nobody could prove it. It was something not yet discerned. And now, all of a sudden, we say, “Yes, there not only is electrical power, there is atomic power. Not only there is atomic power, there is hydrogen power. Who knows what more powers will be discovered?” But I say to you, there is a spiritual power greater than all these.

There is a spiritual power that nullifies every power that has ever been known to the mind. In other words, people have been drowned, and this spiritual power has brought them back from death. People have been injured in automobile wrecks, and this power has brought them back from death.

People have had every form of disease in the world, and this power has brought them back. There is a spiritual power, but talking about it, affirming it and declaring it, doesn’t bring it into expression. That’s the point I’m making now; that I could sit here and talk electricity and atomic power and hydrogen power, and never have one bit of them in this room. And so we could sit here, and you can go home and ride along in your automobile and declare every truth you know, and yet not bring one trace of spiritual power into expression.

But you can, without the use of words and thoughts, bring spiritual power into immediate availability. And you can do that by turning within yourself in silence. You won’t do it in a tremendous degree at first. It is a development. It is an unfoldment. But by acknowledging here and now, there is a spiritual power, which is the infinite all power of the universe, and this power is within me. “It is closer to me than breathing, and nearer than hands and feet.” I cannot bring it forth through thinking thoughts. I cannot bring it forth through knowing truth. I can only bring it forth by a degree of interior silence through which I let It escape from me. Let there be light, and there was light. Let there be land, and there was land. Let the Spirit be released and flow out from you, and it will be so.

Now, the day must eventually come to our students, when they know the nature of God, the nature of prayer, the nature of individual being, and the nature of error. Those four things must constitute the basis of their knowledge of the letter of truth, for two reasons. Once you know these subjects thoroughly…Oh, we could add the fifth: the Christ, the activity of God in individual experience. Once we know those things, we never again can go off the hook into a blind faith. Neither can we go into the worship of personalities, or of things, or of thoughts.

Once we know these, the secret of these five things, knowing the letter of them, we are established in the letter of truth, and from then on we know that whatever is to be accomplished, must be accomplished by not learning more things, but by permitting this infinite invisible Spirit, which we call God, or in Its individualization in you and me, we call it the Christ. As the presence of God appears in individual expression it is the Christ, just like the sun in the heavens is the sun, but as it comes into your garden and mine, it is sunbeams, or sunlight. It is still the sun, but it is the sun as it is appearing locally here.

And so God is God, but when God is manifested as your individual being or mine, it is the Christ, or Son of God. It is still God: God the Father, God the Son. But instead of my looking out here and saying, “Oh, we have a dozen Gods in this room,” no, we have one God, and a dozen individualizations, or beams, but still all God. Do you see that?

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