Doing Greater Works 5/5

Every time we give a treatment, it should be God giving the treatment, not our limited sense of our self. We can preface the prayer or treatment with the remembering of certain basic principles, like the one power, or the universal nature of error, the impersonalization, and nothing[ness]. But, those aren’t the healing agencies. The healing agency is the consciousness that you evolve when you ponder those principles and thereby lose your faith in material powers.

Original Iwihub.com transcript, proofread by Zane Maser

Doing Greater Works
1961 London Private Class for “25”
Joel S. Goldsmith
Tape 411B

 411B Doing Greater Works

So far, no human has ever been known who lived constantly as I; in other words, without some part of the day or week reverting to the fact that he was Jesus, or Buddha, or somebody else and reacting to this world. Nobody has so completely overcome the world as to lose their whole, human identity. We see that in the Master in Gethsemane, “Could ye not stay awake with me? “Why could ye not watch with me one hour?” “Could you not pray with me, stay awake tonight and pray?” For who? God? No. For that which is at the moment not in full and complete realization of Godhood. Stay awake and lift me up to my real Estate. So it is.

If we are actually catching glimpses of this with most of the healing work that we’re called upon for, there isn’t really a great amount of work to be done, because the very consciousness that we are brings to us enough spontaneous Truth with which to meet most of the situations that confront us. But, when it doesn’t, let’s not bury our head in the sand and say, “Flap flap flap, I am God. I am God. I am God.” Let’s be leery of that. Let us be willing to sit back, and be receptive, and be still. Be still and know that I is God. And then, let this announce Itself. Let this declare Itself. Let the still, small voice be heard, or let God thunder and destroy this world.

You see now that I’m trying to take you to that dimension where you have no reliance on the external realm, where your realization is that your oneness with God constitutes your oneness with all spiritual being and idea, so you don’t have to rely on anything except that relationship—that very relationship is your whole reliance. Since I and the Father are one, all the Father hath is mine; and my conscious oneness with God constitutes my oneness. The statement isn’t doing anything for us. The statement is reminding us of something that we’re temporarily forgetting, so that we can now relax into that relationship. If it doesn’t seem to yield, then sit back and meditate. Let it come through. Let it come through.

There is, believe me, there is a center in every one of us where the still, small voice is. There is that in every consciousness. I could say it this way that even as individuals I and the Father are one, but I is the Father, and I is the Son. Therefore, in one sense, we’re the Son of God and that which we would call God has planted in each one of us his Son, which we are; and it is that Son that we as the son of man listen to. The outer self of us is the son of man, the son of man, which is dying. And, when it’s sufficiently dead, we will be resurrected up out of that corpse—we our Christhood, our spiritual Sonship. So it is, that for us to believe for a moment that to go around 24 hours of the day just living in human consciousness is going to bring the presence of God to us, is going to bring spiritual Grace to us is to fly in the face of five thousand years of history.

Definitely, I say to you because of the proof in these thirty years that whatever degree of demonstration, whatever degree of harmony, whatever degree of Infinite Way demonstration there is in the world has come through by that ability to be still and let something come from within; an outer emptiness, an outer emptiness, a willingness to come here to this platform without a program, without looking up something to say, without any kind of an outside reliance. Come empty, empty, and then say, “All right,” and relying on nothing except being still, letting the message come through from within.

Some, when you read “The Thunder of Silence,” a great deal of it is going to strike you very strange, because even though you may have heard the tapes, you haven’t caught its message. And, when you stop to remember that when those words came through my lips, the very words you hear on these tapes, that I, myself, didn’t know them. I, myself, didn’t know them. I sat like this at a table when the Voice said to me, “Sermon on the Mount.” And I turned around to It and said, “I’m sorry, I don’t know it.” And It said it a second time, “Sermon on the Mount.” And I turned around like that and said, “I don’t know it.” And the third time, It said, “Open your Bible to the Fifth Chapter of Matthew.” And I said, “Thank you.” And I did, and that’s how the third “heard” of this book was born. And up to that moment, did I ever know the “Sermon on the Mount?” Had I not always refused to give it? And Emma sat right by me while this conversation with the Voice was happening, and I was refusing to give the “Sermon on the Mount.” And then finally, the third time turned and opened that book.

And you know something that just before I went on the platform, I didn’t want to go on the platform. I was so empty that I said to John Van Druten who was with me, “Please go down and explain to the students that I can’t have any program tonight. I can’t. It’s no use in going on the platform. I’m so barren. I’m so empty. I’m so separated from God that I just wouldn’t dare to sit there. I couldn’t cheat them that way.” And he said, “All right, I can’t do that for you, but you go down and have a meditation; and then if you don’t feel like speaking, you say to the students, “Well, tomorrow night we’ll have a double session.” “Well,” I said, “that’s fair.” And in that state, I went on that platform, and our “Sermon on the Mount” was born that night.

Wait ’til you read that in “The Thunder of Silence.” I’m telling you it has already attracted attention, a great deal of attention in the States. And I was barren. And, as Emma could well tell you, the more barren I am when I go on the platform, the better it is for the program that night. Why? There must be no reliance on anything or on anybody. There must be an emptiness, so that the spiritual center can fulfill Itself, declare Itself, voice Itself; because if you’re just going to sit here and teach something that you knew yesterday, or something you read in a book, or wrote in a book last year, what interest can it, what spiritual power is in it? The spiritual power is that which comes through, and it can’t come through a mind that thinks it knows truth. It can’t come through a mind that’s satisfied with the truth of yesterday. There has to be spontaneity in our treatments, in our prayers. There can be no such thing as made-up prayers, rotes, and rituals; and there can’t be any such thing in treatments. Every time we give a treatment, it should be God giving the treatment, not our limited sense of our self. We can preface the prayer or treatment with the remembering of certain basic principles, like the one power, or the universal nature of error, the impersonalization, and nothing[ness]. But, those aren’t the healing agencies. The healing agency is the consciousness that you evolve when you ponder those principles and thereby lose your faith in material powers.

Well, for the minute, I’ll say good evening.

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