And now, you really come to a place of healing almost with a smile or, “Oh well, that’s antichrist, nothingness”; or, “Oh well, more malpractice, nothingness”; or, “Well, I can’t be hypnotized. I. I is Spirit, I is God. I can’t be hypnotized. But I of me is I of you, so the I of you can’t be hypnotized either, therefore pick up your bed and walk.”
Always remember, that as you go higher and higher in consciousness, there is not a patient and a practitioner. All the way back in the days of The Spiritual Interpretation of Scripture I showed the students that ordinarily we think that there is a patient here, and a practitioner here, and God over here, and the patient goes to the practitioner, and the practitioner goes to God, and God comes back to the patient. Analyze it and see if we don’t get that idea that we are going to a practitioner, and the practitioner is going to God, and God is going to come to us. But, of course you see, the higher you go, the more quickly you will discern that there is not a patient and a practitioner and a God. There is not a patient and a practitioner and a God, there is not even a practitioner and a God.
As you come to the final revelation, you will realize that the name of God is I. “I am God, I am He.” Ah yes, but that I which is Joel, is also Bill and Mary. In other words, that I which is God is I the practitioner, and I the patient, so there is only one I. And there is no practitioner treating a patient, and God obeying the practitioner, because the practitioner is such a nice person. There is no practitioner that has a pull with God. No, there is no practitioner and there is no patient; there is only God.
God constitutes the being of the practitioner and of the patient: I am that I am. And then you’ll find that this lifts you up and lifts you up and lifts you up to where you behold. In one of the writings I’ve quoted, what is to me one of the most beautiful of the Oriental stories of this sage, Oriental sage, who dies and goes to heaven, of course he’s a great man, good one too. And he knocks at the gate of heaven and God comes to the door, “Who’s there?”
“I am so and so and so and so.
“Oh I’m so sorry, heaven’s all filled, there’s just no room for any more. You’ll have to come back another time.”
And the sage goes away and he comes back later and knocks again and God, “whose there?”
“Well I’m sorry; heaven is still filled up, no room. Come back again.”
And the sage goes away but he comes back the third time and God answers. “Who’s there?” And the sage says, “Thou art.”
“Oh come in, come in, there never was room for me and thee.”
A practitioner who has room for a patient and a God is not a practitioner, not a very successful one. The practitioner must have no room for a God and no room for a patient. The practitioner must have room only for I. I is God, and I is me and I is you and I is our only identity. Because strangely enough in this, the church is true, although it doesn’t know it, and it doesn’t know why. There is only one Son of God. His name isn’t exclusively Jesus. His name is also Joel and Bill and Mary and Sue. There is only one Son of God, and you are that Son, and I am that Son. And the practitioner who has no room in his consciousness for a God, no room in his consciousness for a patient, that practitioner is living in the awareness of what the Hebrew Testament said: Hear, O Israel, the Lord our God, the Lord is one. And should have gone on and said: “And the only one, the only one, there is only one.”
Now, when you are dealing with your patient, the closer you come to the realization there can’t be a patient; there just can’t be a patient; there can’t even be a practitioner, because there can’t be God and something else, there can’t be God and somebody else. There can only be God infinitely manifested as the Son of God which I am. And there’s only one I am. God is infinitely manifested as the Son of God which I am. And in that I have no patient.
And pretty soon I get a call that tells me I haven’t got a patient, I’ve just got another friend who has awakened to their true identity. Someone else who has had the Son of God lifted up in them to where they’re not a sick mortal, and now a well mortal; they’re not a sinning mortal who’s been reformed. They have died to their humanhood, and they’ve been reborn as the Son of God. And that’s the function of spiritual healing.
We edited, the editor and I, a passage in The Thunder of Silence. Originally the statement said, “…and the sooner your patient drops dead the better the practitioner is.” My editor thought that was strong language. But if we’re to die daily, why can’t we die just once in one day and have it all done and over with? But the sooner the patient dies in my consciousness as a patient, and the sooner the Son of God is raised up in my consciousness, the sooner I have a group of students all around the world who are the Son of God—who is, it’s only singular it’s not plural, who is the Son of God.
Our whole spiritual body that we read about: spiritual bond, spiritual union, we are one Son of God. We are not sick humans made well; we’re not sinning humans made pure; we have died to our humanhood, the past is dead and gone. And we have been raised up in our spiritual identity, and that is called the resurrection. And “The Resurrection” is the title of this Los Angeles class.