Original Iwihub.com transcript by Hilda Soon, proofread by Zane Maser
1960 London Private Class “25”
Joel S. Goldsmith
We are remaking the 1960 London Private “25” tape, side 1. This time I am at a slight disadvantage because of the many years that you have been reading the message of The Infinite Way and hearing it. And more especially that you are familiar with the purpose of our groups that we call the “25.” At a disadvantage for this reason, this is the kind of group that I once dreamed about, and I dreamed many, many dreams about groups like this and the great things that were going to happen in the world because of them. But my dreams have proven to be bubbles; and they have all burst because the time came when, well, before that, I started to have groups like this to whom I could talk freely, openly; to whom I could tell things that you cannot put in books. Some that I wouldn’t even put in books to leave for posterity. But those groups never panned out, and so I changed; and I would select individuals—here one, there one—where I found a readiness, a receptivity, a responsiveness, and thought, “Ah, we’ll do it this way. We will just have one here and one there.” And do you know something went wrong, too.
A strange thing happens with the revelation of Truth. I wonder if you can really believe that the world doesn’t want Truth and that we are part of that world. We ourselves are a part of the world that does not want Truth. We want enough of it to overcome our pains. We want enough of it to overcome some lack or limitation but not quite enough of it to make us give up our human sense of what constitutes good. Not quite enough of it to make us “die daily.” That is, not entirely dead. Just a little bit of dying is all right. Some can even take it when it interferes with their bridge game or their golf game but let it go much further than that and the resistance commences.
And I found myself saying this afternoon earlier, how we cannot give up the convictions that have been born and brought up in us. Sometimes they are called “racial thoughts.” What they really mean is the particular beliefs that have been ingrained in us from birth, in our families, or our churches, or in our schools, or in our particular strata of society. And so coming to Truth is a very difficult thing. In the Truth movements, you do not find any of this difficulty because what is taught is a very relative “truth” and only a certain degree of it. It never branches out into the deep Truth, because you cannot teach Truth wholesale. You could not even teach 25 people Truth all at one time, because people do not evolve at the same rate. Again, because of background but at any rate, just like Judas, who after 3 years with the Master, could not take a subordinate position any longer and undoubtedly thought that he would be something bigger and mightier, if only the Master weren’t around to outshine him. Or, like Peter who did not yet feel, even after three years with the Master, that it would be better to lose this life with the Master than to go on living without, who hadn’t even felt that it would be better to lose his own life if it would leave the principles intact but still felt that to save his own skin would be worthwhile, even if it meant keeping Truth from the multitudes.
And so it is, that in this teaching, when you come to the subject of absolute Truth itself, you come to something so startling, so entirely different from what you believed it was going to be like, so entirely different from anything that has ever been taught in any church religion that, first of all, the question comes up: Can you take it? Can you?
Well, let me illustrate that. Let us go back to the Master and see if you can visualize him as a Hebrew rabbi wearing the black gown of a rabbi, the black skull cap, and standing on the platform of a Hebrew synagogue, the temple, and other synagogues along that highway, ostensibly and perhaps for a while teaching Judaism, teaching the old Testament, teaching the law, the holidays, the holy days, the feast days, the fast days, the sacrifices. And then, visualize him as he walked by the sea or up in the mountain denying everything he had taught on that platform. Telling them that they are not to worship in holy places or holy temples. Telling them that God has no pleasure in your sacrifices. Telling them that the sacrifice of animal life is sin. That all of this practice of the temple is sin. All of this giving a tenth in order to make these priests and rabbis live in idle luxury is sin. And think whether or not you could take that after believing in your heart and soul that all life revolved around the temple. That without the temple, there was no life. Without the temple, there was no truth. Without these ceremonies, rituals, rites, sacrifices, without tithing, without the law, there was nothing. And now, all of a sudden, to be told that all of this, which is the great, all of this is nothing. And then see why he put his hands out to Jerusalem, “Oh Jerusalem, oh Jerusalem, I would but ye would not. I would, I would give you the Truth. I would take you under my wing and tell you the real Truth about God, but you insist you still want to worship the old gentleman up on a cloud. You still want to fear that if you do not go to the temple on Saturday, you will be punished.”
And then, you will see or begin to see how radical Truth is and how different it is than anything the churches teach. More especially when it first dawns in your consciousness that there is no God to pray to. That there is no use of appealing to a deity. That there is no use of looking up, or out, or in, and asking God for something. When you begin to realize this, you will know why it has been said in literature, “They have taken my Lord away.” Why, yes, every truth teacher, every spiritual teacher has had that said to him, “You have taken my God away from me.” “No, not your God, your ‘concept’ of God.” “Ah, but that’s the same thing. That is the only God I have is my concept. What my mother taught me, what my Sunday school teacher taught me, what my minister taught me, that is the only God I have, and you’re taking that God away.” “Yes, but He isn’t doing much for you, is He?” “Ah, but then there’s the next world. Maybe he’ll do more in the next world, if only I deserve it.”
And so these old fears come up, these fears of discarding the old concepts of God, the fears of experimenting. Yesterday I said, “People fear to live, and they fear to die.” They’re afraid, afraid to live for what will happen tomorrow and afraid to die for fear of what they’ll miss or what will happen over there tomorrow. Why? Nobody should fear to live even dangerously, and nobody would ever fear to die, if once they knew God. If they once had an inkling of the fact that “Thou seest me, thou seest the Father that sent me.” If they had any idea that this very I that I am walks as it walks right out of this body, and keeps on being the I that I am, and keeps on being a combination of I and the Father.