Original Iwihub.com transcript by Sebastian Pigott, proofread by Michael Collie

The Fruit of the Art of Meditation
1957 Chicago Open Class
Tape 183A
Joel S. Goldsmith

pdf-49px  183A The Fruit of the Art of Meditation

And where the student is receptive, that teaching is received. Not in their mind. And it is for that reason that they couldn’t sit down and take an examination in it tomorrow, because they didn’t receive it in their mind, they received in the soul. And the only way you have of knowing that they received it is that the light is shining in their face and the fruits of the spirit are appearing in their experience. In the same way, to me this teaching is personal. It is not impersonal. It has to do with an individual who today is a teacher working with one who today is a student, meeting them on the level of the Spirit, of the Soul, thereby forming a bond greater than any human relationship that has ever been known. It’s closer than the relationship that exists between man and wife, or parent and child. It is a deeper relationship because it has in it none of the personal sense of selfishness that sometimes, and very often, comes into those relationships of man and wife, and parent and child. There’s no sense of self in it, and the reason is; neither teacher nor student gain anything of a temporal nature from that contact, that spiritual unfoldment. They receive only the Spirit and the fruits of the Spirit, and it isn’t something that they receive so much as something that they in turn give, impart to others.

Very often it is believed, more especially since some of this unrealistic literature is available about masters, sometimes it is believed that one should aspire to be a master, that one should have as a goal the attaining of mastership. And very few realise, because this particular literature doesn’t mention it, that in becoming a master one has become a servant. One no longer has a life of one’s own. One no longer has the right to consider one’s self. And everything that concerns one at that stage is not for one’s self but for the activity of the message. So it is that in this relationship that becomes so personal, it becomes beautiful because neither one can personally benefit by it. It requires a greater sacrifice both on the part of the teacher and the student, because of the greater demands that are made upon them through the very activity of the Christ functioning in their consciousness. So it is, this is personal. It is not sensual, but personal in the sense that it creates a bond of friendship and a bond of love that is absolutely beyond all human thought of those relationships. There is a bond that exists and I am finding it now all over the globe. Not merely from the students toward me, or from me to the students, but as our students are beginning to travel and meet with students in other parts of the globe, they come back and tell of that same bond that they have found in visiting in other cities or in other countries. This year especially, and last year, several of our students have the opportunity of traveling in foreign countries and meeting our groups in these different countries, and coming home with the same story that we here have found in these groups, of friendships and relationships established deeper than anything that could possibly be accounted for on the human plane.

So it is, in our relationship with each other, let us not be afraid to make it personal. It’s spiritually personal in the sense that we make no demands upon each other, beyond the demands of spiritual unfoldment, spiritual exchange, spiritual love, spiritual friendship, and more the giving sense than the demanding sense, and yet always with the willingness to share. If we can successfully do that with ourselves, we can more successfully do it in our relationship with God. To say that one loves God whom one has not seen, but not to love one’s fellow man whom one has seen, it says you’re a liar. So it is, the deeper the love that exists between students on the spiritual path, the deeper will the love be that they feel towards God. And here you have a strange subject, this thing of love towards God or for God. You know there aren’t many people in the world that really and truly feel a warm love toward God or for God. Love is something of an abstract word, an abstraction itself, and certainly the love of a unknown or invisible God is something not very tangible or warm, and yet eventually there must come into individual consciousness a love for God that is deeper than any love that any human has every known on Earth. Now, that can not be if we persist in thinking of God as an impersonal principle or an impersonal law or an impersonal life. Of course, God is all that. God is an impersonal law, and God is impersonal love, God is an impersonal life, but God is more than this. Our poet says that God is closer than breathing and nearer than hands and feet, and I’m sure that he wasn’t thinking in terms of something as cold as mathematics, or even as impersonal as music. I’m sure that he must have felt a warmth that was close to his heart. He must have felt almost, you might say, a personal presence.

We wonder sometimes that Christians, some Christians, have found a deep personal love towards the man Jesus. Now when you stop to think that he hasn’t been on Earth for two thousand years, that might seem strange, but a real true, warm love could develop for one who hasn’t been around for these two thousand years. And yet it is a fact that there are Christians who have come into such close contact with what associates itself in their mind as Jesus Christ, as to bring about a depth of love toward that man beyond anything they have known in human experience. We find the same thing in the Hindu’s love of Gautama, the Buddha. Or Krishna. We find the same love with certain mystics toward St John. Once in a while even toward Paul, although Paul seems to have brought forth less of a deep personal love than these others. And sometimes we wonder that that can be; that you can love John, that you could love Buddha, that you could love Krishna, that you could love Jesus, and so far as we know they’re only names. Be assured of this; where this love has evolved they are not merely names, they are actual identities. They are actual identities that we meet within our own being with as great a livingness as if they were physical forms in front of us, and it is for that reason that this love is generated. Now I’m not speaking of emotional neurotics who develop a religious complex. I’m talking now of deep, sincere Christians or Hindus who actually attain the centre of their own being and there meet with that mind which was in Christ Jesus; meet with that very Soul which was the soul of the beloved, John, or the other.

In the same way; God, in the experience of most of us up to a certain point, God is just a word. God is something or other from whom or through whom we expect to receive something. God is an unknown toward which we are striving to reach and for a purpose. God, it would appear, has within Its power the gift of health to give us, the gift of supply, of companionship, of homes. Always, it seems that God has something and we’re trying our best to reach God in order to get it. Sometimes, in the orthodox sense, there are those who reach some point where they really demonstrate that which they’re hoping for, and certainly in the metaphysical world there is a great deal of demonstration of things and persons and conditions. And I suppose it generates a feeling of gratitude; “Oh thank you, God. I got what I wanted”. That’s far from being love. The love of which I speak is a love that comes of a union when like meets like, when we are in the highest state of our spiritual being and we come face to face with that which is truly God. It’s God the father and God the son meeting in that union and that is when the love is generated. That is when the love is felt. Not for a reason. Not because we received our demonstration. Not because we gained that which we sought, but for the reason that we have found our home. Poetically, we might say we have found our home in his bosom, and it seems like that too. It’s very much like that. Actually, since only God can tabernacle with God, it is only when you and I rise above our humanhood into a state of Spiritual being, Spiritual awareness, that we can meet God, and then it literally is that it’s God fusing with God. God coming into conscious union, or oneness, with God.