Original Iwihub.com Transcript. Transcriber: Hilda Soon, Proofread by Zane Maser. Photography: Inez Marques

pdf-49px   417A When the Spirit is upon you

When Spirit is Upon You 2/5
1961 London Open Class
Joel S. Goldsmith
Tape 417A

Now, part of our work is embodying the wisdom of Scripture in our meditations, and in our work, we call this contemplative meditation—contemplative meditation—because in it, we are contemplating truth. We are contemplating; we are thinking truth. This is not the full or real meditation. This is only a step in meditation leading up to the full experience of meditation. In the same way, prayer may be said to consist of two parts—the part in which we think thoughts, which is the least part of prayer and the part which receives no answer; and then the real prayer when we no longer use words or thoughts but are completely silent in a listening attitude waiting for the voice of God, waiting for that still small voice, because it is only when the Father utters His voice that the earth melts. It is only when God speaks that the prayer is complete.

The reason for all of the unanswered prayer on earth is that so few are praying. Remember, nobody is actually praying while they are speaking or thinking thoughts. No one is praying while they are voicing or thinking a prayer, and that’s why that type of prayer so rarely receives an answer. The answered prayer is that part of prayer which takes place after we are through thinking and speaking. And the reason you can understand.

You remember the passage, “Man shall not live by bread alone but by every word that proceedeth out of the mouth of God.” Now, this doesn’t mean every word that proceeds out of your mouth or my mouth. It means every word that proceedeth out of the mouth of God and which we receive. When we receive the Word of God out of the mouth of God, when we hear the still small voice, this is prayer. This is effective prayer. “Speak Lord, thy servant heareth,” and then when God speaks, this is prayer.

Now, that part of the prayer in which we may speak to God is really equal to the contemplative part of our meditation. It is a preparation. For instance, supposing we sit down to pray. We close our eyes. We turn to the Father within. “Here I am, Father, seeking to know Thy will, seeking to receive Thy grace. Thou hast created me. Thou hast made me in Thy image and likeness. I am Thy son. I would do Thy will. I would be about Thy business. Instruct me, Father. Enlighten me. Show me Thy grace. Show me Thy will. I know not how to go out or how to come in. I know not how to pray or what things to pray for but let Thy Spirit bear intercession with my spirit. Let Thy voice be heard in my ear. Let Thy will be revealed to me.”

Now, you see, this is the first part of prayer but the part which isn’t answered. Now comes the second part in which we say, “Well, Father, I’ve had my say. Now, it’s your turn. Speak Lord, thy servant heareth.” And then we sit in this receptive attitude with this ear always open, as if we’re always listening, alert, not sleepy, not dreamy, awake, alert. “Speak Lord, thy servant heareth. I’m right here listening.” And if we maintain that attitude for one, or two, or three minutes, you will then find that there will be answers to your prayers. It makes no difference whether or not you hear a voice. It makes no difference whether you hear God speak to you. The mere fact that you have created this vacuum into which God—Spirit—can pour Itself is sufficient; and if you persist in this type of prayer, you will soon have the experience of witnessing God intervening in your affairs. You will soon have the experience of God changing conditions of health, or home, or supply, or companionship, or some phase of your life. So it is, whether we use that form of prayer or whether we are instructing ourselves or learning, there are the two parts.

Now, in meditation, it acts something like this. The first part is our contemplation of truth, and the second part is listening for a response from the Father within. Now, on this particular subject, let us take up a contemplative meditation with this idea of receiving the spirit of God in us. Remember, the object of our meditation is that just as the spirit of God dwells in us, we become children of God. We come under the law of God. We come under the government of God, and we can then say truthfully neither life nor death can separate me from the love of God, because now it is literally true. Once the spirit of God dwells in you, you never again can be separate or apart from God’s government, God’s grace, God’s love, God’s will, God’s way. So that our purpose now is contemplative meditation for the purpose of developing that spirit of God in us, attaining the conscious awareness of that.

Let me say this first. The spirit of God is already within you. The spirit of God already dwells in you, but it is of no use, no purpose, no benefit to you, until you become consciously aware of its Presence. It is exactly as if you inherited a thousand pounds overseas, and nobody has told you about it, and that money is not available to you. You can’t use it. You can’t spend it, yet it’s yours. You have it. You own it. You have possession of it. You have title to it, but it’s no good to you, because you don’t know it. Once you are informed, this thousand pounds is yours. Now, you just accept it, take it, use it, expend it; do what you like with it.

So it is with the will of God, the spirit of God. The spirit of God dwells in you, but you don’t know it. You have no awareness of it. You have no feel of it in the original human state. You don’t even know it’s there. Nobody has told you that the spirit of God dwells in you, and if they did, why should you believe it, when there is no evidence of it.

Now, you might say, “Why should I believe it tonight when you say it to me?” And the answer is this: That if you have been drawn here to hear this message, it is only because already you have been prepared to receive it. And then when you are told, “Know ye not the spirit of God dwells in you,” there is an answering response within you that says, “Yes, I, I know it. I’ve believed it, but I didn’t consciously know it. Now, I’m glad you told me. I, I felt it, knew it must be, but now I know it. Now, there is something within me that knows you are speaking Truth.” That’s why you are here, and that’s why when you hear now the spirit of God dwells in you, you will accept it; and then you will attempt to bring forth that spirit of God as a living influence, a vital influence in your life.

Now, as we turn to contemplative meditation, the first thing we read is this [Acts 1:8]: “Ye shall have power after that the Holy Ghost has come upon you.” Don’t let anyone tell you that you have spiritual power now as humans. You shall have power, but only after the Holy Ghost—the Spirit—has come upon you, only after you have made contact with your spiritual Source within you. And that’s why we are meditating. That is why we are contemplating truth, because we want to come into the actual experience of having the Holy Ghost come upon us consciously.