Original Iwihub.com transcript, proofread by Zane Maser
Doing Greater Works
1961 London Private Class for “25”
Joel S. Goldsmith
In our two tapes of the “25” group and last night, we have a very comprehensive idea of not only the purpose of our work but how it’s done. And, I would like to take this occasion for giving you a little deeper insight into the entire message. None of this work and none of this message was created by man. It is—all of it—something that’s given to us, even the way to present it, even to where to travel and when to travel to present it. And, along with this comes instruction that must be clearly seen, understood in order that the full and complete idea of The Infinite Way be realized by us, demonstrated by us, or at least that we understand it in its completeness and thereby be enabled eventually to demonstrate it in its completeness. The fact that it isn’t organized and that it has no membership is not accidental. The fact that there has never been an attempt, not only to organize, but you’ll notice there has been no attempt in any way to govern the life of a student. In other words, the entire message is aimed at freedom.
Now, I received a letter the other day from one of our friends, a great scholar who has been translating some of the Dead Sea Scrolls, and he had received a copy of “The Thunder of Silence;” and on the cover it said that, “One of the purposes of this book is to set us free.” And, in acknowledging receipt of the book, he said, “Of course, freedom is an impossibility for man. Freedom is a quality of God, and only God can be absolutely free. And, we, of course, can receive spiritual light and through that attain, to some measure, a freedom.” Well, of course, it’s true that none of us are absolutely free. But, one thing we know and that is that freedom is possible, because as man we are not something separate and apart from God. And, though we cannot attain freedom, as of ourselves, in proportion as we grasp the idea that “I and the Father are one,” “All that the Father hath is mine,” then in that oneness we can attain freedom. To what extent we demonstrate that freedom depends on what extent our, or to what depth, our realization takes us. In other words, it isn’t too difficult to say, “I and my Father are one.” It isn’t even too difficult to believe it. It’s quite difficult to demonstrate that one. That’s really the work of eternity demonstrating that God constitutes our being so that we have no being. That is, of course, dying daily and dying completely.
It is the state of consciousness the Master attained when he spoke out from the word, “I.” “I am the bread of Life. I am the meat, the wine, and the water. I am the resurrection. I am Life eternal.” There was no Jesus there then. Jesus had been swallowed up in Christ. Jesus had been transcended, and because Jesus is a sense of separation, just as John, or Joel, or Mary is, and it is only when those names disappear out of our thought, and we speak as Christ and say, “I. I. Thou seest me, thou seest the Father that sent me, for I and the Father are one. I am He.”
Well, you understand the distance there is between our demonstration of that I that I am and our present degree of awareness, the knowledge we have. Oh, the knowledge we have full and complete, “I and the Father are one.” That’s definite. There is no Father and I. All the way back in the original “Infinite Way” you find that there is no such thing as God and. There is God appearing as, but always it is God. Also, you’ll find that man is not the reflection of God. Man is not the expression of God, but God is eternally expressing His own Self, His own Nature, His own Being; so that the end and object, the goal of attainment, is the realization of the I that I am. And, all of our work is, of course, leading to that point of realization.
Now, if our work were organized, it would instantly cut off the student from possibility of attaining that realization, unless he cut himself off from the organization. Why? Because as long as he is organized, he is consciously or unconsciously relying on his “group” association; or he is relying on someone who has gone further than he. In other words, he has a new “Messiah.” It makes no difference whether he looks to it as Christ, or leader, or whatnot, there is always a looking up and looking toward; and, in the end, that must have the effect of creating a sense of separation. That doesn’t change the relationship between teacher and student any more than it changes the relationship between us and whatever part, let us say, Jesus or Buddha may have played in our demonstration. Let us say that they had attained the fullness of that Christ or Buddha realization, and we haven’t. Therefore, they, as teacher, would lead, and guide, and instruct, and give us the benefit of their consciousness. They would be a bridge over which we would travel. So it has been, through all spiritual teaching, the teacher has been a bridge over which a student traveled to reach the other shore, and that shore is the attainment of divine Consciousness. And then, when the student reaches that then they take their seat beside the teacher. In other words, there is no such thing then as “up here.” There is only a circle now—a circle of teachers all helping those in proportion who have not yet reached that, yet not committing themselves to anything of a permanent nature that would make the relationship “down here” a permanent one.
That’s only one part of the story. The other part is this. The minute we join something we are virtually relying on it. It is like saying, “I am a Christian,” or “I am a Christian Scientist,” or so forth as if being that meant, “Now, I’ve got something to rely on. Now, I’ve got something to support me. Now, oh, I’m all right now. I’m in the fold.” Do you see that dependence that comes in there? Well, it is the same way with our scriptural quotations. Most of you have seen the harm that is done by affirmations, not that sometimes they may not have proved very helpful, in some cases; but, on the whole, they’re harmful. Why? The moment you memorize a statement and begin to rely on it, you’ve made a god. You look to it for something, else why go around repeating it? You’ve made a magic charm out of it. You’ve made an Aladdin’s lamp out of it. Rub the lamp, and the miracle happens. Repeat the statement a hundred times and something happens. In our approach to scriptural quotations, as it’s given in these lessons, you will notice that caution is constantly given that you do not encourage anyone to tie themselves to a quotation, a statement, an affirmation, and look to it as if it had a power; but rather that when you present the subject of scriptural quotations, you present it as an idea.