Original Iwihub.com transcript, proofread by Zane Maser.

1960 New York “25” Practitioner Class Cont.
1960 New York Private Class for “25”
Joel S. Goldsmith
Tape 362B

 362B 1960 New York _25_ Practitioner Class Cont.

Now, when the spirit of God is felt in you that is the Presence that goes before you to dispel the illusions of sense. We call that “doing healing work.” It isn’t doing healing work. It’s dispelling the illusions of sense. Now, and those illusions of sense may seem to be hard matter, but they are not hard matter. They are illusions of sense, and they dissolve, whether they’re human relationships, whether they’re physical forms or mental aberrations. Whatever they may be, this presence of God dispels the material sense. “In Thy presence is fulfillment, fullness of joy.” “Where the Spirit of the Lord is, there is liberty.” But that doesn’t mean a statement about the presence of the Lord. It doesn’t mean an affirmation. It means the actual, realized Presence. And that is the point that every practitioner understands that even when they give treatments that they know actually that the treatment is doing nothing, until it reaches the point of realization. Then, they know their treatment is complete. No practitioner of any understanding would complete his or her treatment, until they know it is complete. How do they know when it is complete? A feeling tells them. A feeling, an awareness, a release. Something gives them the assurance this treatment is complete. And that, of course, signals the fact that God is on the scene, that God has been realized. Not thought. Not declared. Realized.

So it is, we are dealing entirely with realization of God’s presence. We are dealing entirely with lifting our consciousness to actual conscious at-one-ment—in other words, to enlightenment, to receiving impartations from God. And, the very little mental energy we use in contemplative meditation is only used as a “suffer it to be so now,” as a way of, through the mind, getting above the mind. It is for this reason that when you are called upon for help, you have nothing further to do with your patient. You have to deal with yourself. You have to deal only with attaining that God realization. One of the best ways of that is to use as little of the thinking, reasoning mind as you can. In other words, in so far as you can, refrain from reacting to the appearance. Now, all reaction to the appearance is mental, whether you hate the appearance, or fear the appearance, or want to get rid of the appearance. This is all mental activity. But, when that appearance can come to you, either by the hearing of your ears or the seeing of your eyes, and you do not mentally respond with either an affirmation or a denial, you are in the transcendental consciousness. You have attained enlightenment, because you are not resisting evil. Only the mind that was in Christ Jesus cannot resist evil. Remember that. Our human selfhood is made up of the belief of good and evil. Therefore, we welcome the good, and we resist the evil. That is our nature as humans.

Now, to be not human, to be divine, there must be no hate, fear, or love, of evil, nor must there be a reaction to a good appearance. In other words, you do not be glad when a healing takes place, because a healing took place, because you would then be glad about a good appearance. But, you can rejoice when a healing takes place that your names are writ in Heaven. You have witnessed God’s glory.

Now, there is a trap that practitioners must avoid, and that is the trap of being satisfied with good humanhood. That is the trap of believing, because a patient looks well or says they feel well that you have cause for rejoicing. You have no cause for rejoicing because of any appearance, even a good appearance. Your only cause for rejoicing is in the awareness that Christ constitutes individual being; and Christ is whole, perfect, harmonious. You see what happens. I’ve spoken of this before. A metaphysical article that I read many years ago that said, “Christian Science, properly understood, prevents untimely death.” Now, when is “timely death?” And you see that’s dealing with the human aspect, and that would mean really that when your patient says they’re 90 years of age, you’d better say, “I don’t think I want to take this case. You’re too close to timely death.” But, you see there is no such thing as “timely life” or “timely death.” Oh yes, the other extreme is when you are called into maternity cases, and there’s going to be a six-month baby, or a seven-month baby, or a seven-and-a-half-month baby, and again you’re dealing with that “untimely” aspect. But, you see life is neither timely nor untimely. Life is God. And, life is just as much God at six months as it is at ninety years. And, therefore, you have no more reason to rejoice at nine months than you have to not rejoice at ninety years.

In other words, you are not to be reacting to appearances, and you are not to be changing the human scene. You are not to be trying to reduce a fever or get rid of a lump. You are not supposed to be changing the time of a child’s birth or being concerned with the time of an adult’s death. You are to remember that your names are writ in Heaven. You do not have power over evil in my name. Remember, that is what the Master told his disciples, “Rejoice not that you have power over the devil in my name. Rejoice only that your names are writ in Heaven.” In other words, if my name is writ in Heaven, so is yours. God is no respecter of persons. God doesn’t pick one and not another. And, if Jesus could tell his fishermen disciples that their name was writ in Heaven, we can tell that to each other, too. Your names are writ in Heaven and your patient’s name. Rejoice not that you’re able to overcome any evil for your patient, but rejoice that your patient’s name is writ in Heaven. In other words, your patient’s name is “Christ.” That’s the true identity, and that which makes you a practitioner is the fact that you have attained a certain degree of spiritual awareness that sees behind the appearance. In other words, you are able to go into prison and not see thieves and murderers. You are able to look out at the political scene and not see men and women. You are able to look at your relatives, your friends, your associates, and not see humans of certain degrees of goodness or evil; but if you have attained Satori, if you have been touched by Buddahood, if you have attained a measure of Christhood, you are able to look at the Hebrew rabbi and say, “Thou art the Christ, the Son of the living God.” You are able to look at the fisherman or the tax collector—that last one’s going to be hard for you—but you are going even to be able to look at them and say, “Thou art the Christ, the Son of the living God” because not a mental exercise, not an affirmation.

And please remember this. You can only gauge the degree of your spiritual progress by the degree in which you do not have to make these declarations, when they are so much a part of your nature that you don’t have to affirm or deny. It comes back to a man who wrote a book about when he was supposedly in Tibet, and on the way up this mountain he met a great, great Master. Oh, I guess he was one of the greatest. And, in talking with the Master, the Master made some statement of truth, just a statement, a sentence. But, the seeker, not to be outdone by the great Master, was going to let the Master know that he knew as much as the Master did. So, he went on for four pages to tell the Master how he knew all that, and it meant this, and this, and this, and that, the other thing; and he ended up with, “Isn’t that so, Master?” And the Master answered, “Yes, yes, that is so. But isn’t it wonderful to know that it wouldn’t make any difference if it weren’t?”