Freeing Ourselves from Universal Claims 5/6

I am an instrument through which and as which God appears on earth. I am an instrument through which and as which God lives. In other words, there is no me.

Freeing Ourselves from Universal Claims 5/6
1958 London Advanced Class
Joel S. Goldsmith
Tape 233A

Now, it lies within your power to attain eighty or ninety percent freedom and probably ultimately a hundred, but we’ll watch for that anyhow, but at least eighty or ninety percent right now, right now by recognizing this. That is of this moment, the carnal mind cannot find outlet through you, inlet to you or outlet through you, since in your true being, your Christhood, you are one with God, and it is the impartations from God, which constitutes your bread, your wine, your water, your substance, your resurrection, the harmony of your being. In other words, I am consciously one with God, and all that the Father hath is mine, and only that which is of the Father is mine. I am an instrument through which and as which God appears on earth. I am an instrument through which and as which God lives. In other words, there is no me. That which you identify as me is God appearing as me. It is the life of God, the soul of God, the mind of God, the reality of God, the allness of God made individually manifest, and my oneness with God constitutes my oneness with that mind, which was in Christ Jesus. We’re the very soul, which is God.

I am the inlet and the outlet for all that is heavenly and divine and only that which is heavenly and divine, and “the devil cometh and findeth nothing in me,” says the Master. Mortal mind or carnal mind may present itself to me, and I am not home to it. I do not receive it or respond to it. I do not hear it, taste it, touch it, smell it, for that which constitutes the carnal or mortal mind is not entity or identity but illusory belief—appearances. You might call them temptations. This picture of mortality that presents itself to me is a temptation to me to believe in the entity, and identity, and reality of mortal creation.

This all may be traced to the second chapter of Genesis. You see, in the first chapter of Genesis, you have God’s pure creation, but in the second chapter of Genesis, you have the creation of the carnal mind, including man through whom temptation can operate. Now, the man of the second chapter of Genesis is the human being or what Paul calls the “man of earth,” which must die, and the man made in the image and likeness of God, constituted of all God qualities, that is the man who has his being in Christ.

Now, when you determine that I shall live by the grace of God, not by external things or persons, that the grace of God is my sufficiency, that in the presence of God is my fullness of life, and I no longer am dependent on man whose breath is in his nostrils, not even princes, and I am no longer dependent on thoughts or things, since I’m consciously one with my creative principle, God, Spirit, and, therefore, my life is spiritually governed, spiritually guided, spiritually fed, spiritually lived.

Now, from the moment that you recognize that all error is impersonal and never blame a person for any form of evil, yourself or anyone else, remembering that every form of evil is as impersonal as every form of good, never can you take credit for being good, or just, or benevolent, or moral, honest, loyal, faithful. That’s an impossibility. Whatever of such qualities we possess are God qualities. They represent God expressing Itself as our individual qualities, characteristics, and nature. Whatever evil may be expressing itself through you or me at any given moment is the degree in which we are accepting carnal mind as power and either ignorantly or carelessly permitting it to function in us.

That is why the Master says, “Ye shall know the truth, and the truth shall make you free.” You’ve got to know it, and you have to know it consciously, and until the carnal mind is completely dead in you, you have to know it constantly. This does not mean to set up two powers and start protecting yourself from one of them or fearing one of them. Remember I have told you in the past that in the earliest stages or days of Christian Science, Mrs. Eddy recognized mortal mind as a term denoting nothingness, and it was only afterward that students began to look on moral mind as if it were a power to be afraid of. And they began to say, “Look what mortal mind is doing to me, or can you give me some protection from mortal mind today?” Do you follow that? And so mortal mind became the same power that in religious circles the devil had. Do you see that?

Now, the enlightened Christian Scientists of today, the one who is still doing good healing work, is one who has never lost sight of the fact that mortal mind isn’t a power but a term denoting nothingness, not something to be fought, overcome, risen above, or destroyed. There aren’t many such, because that term mortal mind has fooled so many, and where that hasn’t fooled them personalizing error has, so that you find some who fear Roman Catholicism, and you find some who fear Judaism, and some who fear Orientalism, and some who fear communism. And by personalizing it, they have made themselves victims of it. Do you see that?

Now, it is in the same way as if you were to go around fearing that you might steal. Just keep fearing it often enough, and you probably would succumb sooner or later, or fearing an accident. Just drive a car fearing an accident long enough, and I’m sure you can coax yourself into one. So it is. If you personalize error, in any form, you are making yourself a victim of it, and your patients, and your students. That’s why it is an error to say to a patient or a student, “You must be more loving,” or “You must be more forgiving,” or “You must be more grateful.” That’s all nonsense, because that is personalizing the error. If you find that your patient is not loving, is not kind, is not gentle, is not spiritual, then relieve your patient of that burden by realizing these negative qualities don’t belong to you. They’re part of the carnal mind, and the carnal mind is the arm of flesh, nothing, and free your patient. Don’t hold them in bondage to it.

Finally, how often it happens that a patient says, “Oh, my trouble is sensuality,” or the practitioner says, “Oh, I’ve discerned that you’re too sensual.” Don’t you see that just pins that onto the individual and makes healing an impossibility. If you do detect those things, then it’s only a sign that this individual is being handled by that subliminal perception, that universal or carnal mind in that way. Then realize that this is an attribute of that nothingness called carnal mind, and it cannot use the child of God as an avenue, as a channel, as an instrument, because it’s a nothingness itself. No presence, no power, no law to sustain any such thing.

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