This mist was across your eyes, across your awareness, across your consciousness, and this mist could not be dispersed until all the things that caused the mist, that were the substance of the midst, had been dispelled from your consciousness. And when the substance of the mist was dispelled, the mist itself disappeared and you stood in the presence of the Holy of Holies. And that is what It is called—the Ark of the Lord; the Law; the Holy of Holies.
And so, as you go through this meditation, which is without doubt the highest form of meditation that has yet presented itself to us, you will find that each time that you perform these rites, you will find yourself in the presence of the Lord.
You see, the Hebrews of old knew, at least the leaders and teachers knew, that no one could enter the presence of the Lord except in holiness, except in true spirituality, and for that reason only the priests, really, ever got all the way back there to the Holy of Holies. But we understand today, that priest symbolically means spiritualized man. The spiritual realization of our identity, the realization of our spiritual identity makes us a priest. That is why anyone can be a practitioner. Anyone can be a spiritual teacher who has, in a measure, realized his priesthood, that is, his grace, his powers derived from the soul and in that degree one is a priest.
And so, how could one feel the healing gift? How could one feel the divine Presence if they were completely filled and surrounded with mortal and material concepts? Nobody has ever been a spiritual healer whose faith and confidence and trust was in the outer world. Only in proportion as they had overcome, in one way or another, their faith, hope, and trust in external means, exterior help, only in that proportion could they become spiritual healers and spiritual teachers, because all there is to spiritual healing and teaching is a revelation of the great truth that one’s substance, supply, health, harmony, wholeness, completeness is a flowing from within, from the depths of withinness to the without.
And so only those who have divested themselves, in one way or another, from these mortal, material concepts ever reach the end of the meditation where they find God, find themselves in the presence of the Holy of Holies.
Now, if you should meditate tomorrow or tonight before retiring, and find that you can’t work yourself all the way back there, and remember you can’t skip any part of it. It can’t be done. There’s no cheating in this game. You just find you won’t reach it unless each step has been performed thoroughly and well.
But if you do not reach it tonight, do not despair, there’s always tomorrow, and tomorrow’s tomorrow. And ultimately, with persistence, with practice, with an earnest desire to be free of the mortal concepts of existence, and the so-called impurities, which means the belief in good outside of one’s own being. With that desire, there isn’t any question but what we come to the end of the road, and at the end of the road we find our Holy of Holies or find ourselves consciously present with the Lord. From then on that word I sings within our being. We never again voice it. We never again say, “I am spiritual or I am Spirit or I am God or I am Christ.” From then on the word I is so sacred that we never voice it, we only hear it. Then when that I becomes so sacred that you do not voice it, but merely hear it from within, you’re hearing the voice come right out of that Holy of Holies.
As you complete this work and find yourself standing at the Holy of Holies, feel the presence of God, you make a natural transition and you are no longer a branch on the tree.
Standing in the presence of that Holy of Holies, or even before that—standing by the table of shewbread, realizing the omnipresence of divine supply within your own being, and standing at that table at the left, and realizing the omnipresence of spiritual wisdom, spiritual light, and illumination, even there you are no longer a branch, you are now the vine. You are now that place through which this shewbread and light are flowing and you are now the vine and you take on a new relationship to the entire world.
Now you may assume that the branches are those who do not yet know their true identity, that do not yet know of their self-completeness in God, and so you now stand in relationship to them as the Christ, the vine, because now you are filled with the divine bread of love, and you are filled with the light of love, now you are the Christ, and you feed and heal the multitudes.
Now it is your realization of omnipresence, it is your realization of the omnipresence of good, and the omnipresence of spiritual wisdom that makes you the Christ and makes you the one able to feed and to heal the multitudes.
Why? Because now you can say, “I have meat the world knows not. I have bread and wine and water. And now you have come into the realization of the omnipresence of that spiritual light and spiritual substance, and now you can say, “Oh, I embody the substance of love, the staff of love, the bread. I embody the light of the world. I am the light of the world. The light of the world is embodied in me. The bread of love is embodied in me, the staff of love.” That is the realization that comes at those two tables, isn’t it? That all of this good is embodied within me?
Well now, you realize that you’re the Christ, that the Godhead now is flowing through you, and therefore this love that you know now becomes the bread, and the light unto the world. Now you can say, “I am the light of the world. The light in me flows out to the world. The bread of love in me, the staff of love flows out to feed, support, maintain and heal the world.” Not of myself, oh no, no, no. I’m rooted and grounded in God, in the realization of Omnipresence, but the realization of Omnipresence constitutes my Christhood. You see that? The realization of Omnipresence of good constitutes my Christhood.