How To Heal Part 1 1/6
Joel S. Goldsmith
Adelaide Closed Class, 1958.
Probably some of you have felt the result of my morning’s work. I was awake about 6 am and until about 2 this afternoon, I was practically all of that time in healing work. There’s an old Chinese saying that “one picture is worth more than ten thousand words,” and I thought that perhaps one or two healings might be more valuable than all conversation that you could hear about it.
Because tonight and undoubtedly tomorrow, our subject is healing. And I would prefer not to talk about healing but to teach healing and how healing is brought about. Healing itself, spiritual healing, is a very simple thing once the—call it basic principles—are understood. Spiritual healing is impossible without the knowledge of the basic healing principles. That is why there is so much failure in spiritual healing work.
I speak to you from 28 years of active experience in the healing work. Twenty-eight years devoted to nothing else but spiritual healing; no sidelines; no business; no other activity day or night for 28 years but spiritual healing. And so every word that I say to you is based on actual experience. I will tell you from the start that my experience has taught me that no one can claim to heal everyone nor can anyone claim to heal every claim that is brought to their attention, because there are some things that operate in human consciousness to prevent spiritual healing. Those things we will have to come to later. We will speak first of the usual run of our work, which IS successful.
You will notice that I never start anything without a period of quiet, of silence or meditation. That may be a one or two-minute period, or it may be ten minutes. In some of our class work, I may have a meditation before we start and one at the end. Other times, as you will hear on the tapes, I may have four periods of meditation in one single hour or two, because spiritual healing cannot operate through any rote, ritual, formula, or set procedure. Spiritual healing comes purely through inspiration, and for that reason, there must be periods of inner quiet so that the inspiration can come. Now let me show the reason for this.
And what I’m going to say to you now is absolute truth. It is absolute truth that is the truth about me, and it is the truth about every one of you, and it is the truth about every man, woman, and child that exists on the face of the globe. Saint or sinner makes no difference. In our spiritual identity, I and my Father are One. Not two. There is not God and man. There is not God and you. There is God expressed individually as you and me. God appears on earth as individual being. The life, which is God, is your individual life. The mind, which is God, is your mind. The soul, which is God, is your soul. The spirit of God is the spirit of man and even your body is the temple of the living God.
Therefore, I and my Father are One. And the Father says, “Son, thou art ever with me, and all that I have is thine.” So here you have it. Right here is God and man, or God appearing as man; God expressed as individual being, and all that the Father hath is manifested right here.
Therefore, if I desire anything at all, where am I to go for it? Right here. Not outside of me, not to you, nowhere; here. If I seek the healing light, or consciousness, I must turn within. The kingdom of God is within me. I must turn within, and I must let it come into manifestation or expression, because in our humanhood, our Christhood is locked up inside of us. The poet Browning said, “Truth is within our selves. We must open out a way for the imprisoned splendor to escape.” In other words, all that the Father hath is within me, but you will never know it unless I can find a way to let it come out.
Now, my task then is to find an inner peace, an inner communion with that which we call the Father within. To get so quiet, so still with that listening ear that sooner or later I can feel something released. You out there may see it as a deep breath, as if I were doing that. And that’s what sometimes happens—a deep breath. At other times, it is like a release, as if weights fell off my shoulders, and all of a sudden I was released from the strain of my own thinking or humanhood.
Sometimes, we experience a feeling at the solar plexus—a warmth. Sometimes, it may be that the hands feel warm. All of these things are effects, and they’re relatively unimportant. How you feel the presence of God is just an individual thing with you, and you may feel it in an entirely different way than I do. In the same way that often I receive intuitions of trouble coming. And not only that at different times I have that intuition come in different ways, but I have discovered in talking with others, who are far on the path, that they also receive intuitions and in still different ways than I do.
And so I know, do not try to compare with your neighbor or fellow student how you receive or feel the presence of God or try to emulate how they feel the presence of God, because you may absolutely lose your demonstration that way, because you need not have the same experience as your neighbor. Your neighbor need not have the same experience as you, and yet both of you may be having the same experience of the same realization of the presence of God but felt, experienced in different ways.
So, please, even in the books you read, pay no attention to how others feel the presence of God. If Jesus says, “It is the Father within me,” and you can’t feel any Father in you, then be satisfied that Jesus was explaining the presence of God as Father. But, if St. Paul comes along and says that it is the Christ, “I can do all things through the Christ in me,” then let Paul have it as the Christ instead of as the Father. He means the same thing. He’s using different terminology.