Principles of Healing 3/4

It is not difficult to attain an inner stillness when you go into meditation or contemplation without a desire. It is the desire that sets up the conflict within us.

In other words, the break with the old dispensation must someday come to every individual. And when that break comes, and you know God aright, and you know God to be the allknowing, all you can do is ask forgiveness for all of the times that you have thought that God was of lesser intelligence than you, yourself. For you could tell God what you needed. You could tell God what we needed. You could tell God even what day we needed it.

You’ll feel very humble within yourself and be of a very contrite spirit, once you can acknowledge God as omniscience; you’ll know how far you have failed in your understanding of God and in your understanding of prayer. And eventually you will come to see that since God is the allknowing, that He knoweth our needs. And God is love, and it is His good pleasure to give us the kingdom. Then prayer becomes a whole new practice, because prayer now means a settling back—a quietness within ourselves. 

And let me answer a question here: How can the student produce a complete, total, mental vacuum? (In the first place a student is not supposed to produce that.) Even after contemplative thinking, setting the stage so to speak for a be still and know, and listen, even wispy thoughts keep knocking out the door of consciousness. How can we eliminate them?

We do not eliminate them. We are not concerned with thoughts that pass through the mind; they may come and go as they wish. The mind will be stilled and quiet in prayer when we have no desire and not until then. No one will ever be able to find an inner peace, an inner harmony, an inner stillness, while they go to God with a desire; except perhaps the desire to know Him aright. But any other desire is a barrier separating us from the necessary peace and stillness that would bring to us the experience of God’s grace.

It is not difficult to attain an inner stillness when you go into meditation or contemplation without a desire. It is the desire that sets up the conflict within us.

Why would we have a desire if we knew God aright? When we know God aright, our highest goal is to commune with God—to be consciously one with God. Not to seek something. Our whole goal is that since the kingdom of God is within us, that we can unite with God, with that Spirit within, become consciously one. But we can only do that really through love—the love of God, the love of communion with God. Not going to God to seek something.

You know, if we had a friend and continually went to our friend to get something, we would soon lose our friend. Friends like to be friends without always being thought of in connection with what can I get from them or what can they get from me. Friends enjoy a communion separate and apart from what they can do for each other.

Much more so is this true of our relationship with God. As a matter of fact, there is no true relationship with God that has at its base, a seeking for anything except communion with God—with the Spirit of oneness, an inner at-one-ment, an inner peace. With this comes the assurance of divine grace, but not because we are seeking divine grace, but because we are seeking to abide in the word and let the word abide in us. To abide in the Spirit and let the Spirit abide in us. It is really a holy experience of communion. And undoubtedly was what was referred to as communion before it became merely a form of worship; when it was actually an experience; as it must become again to every one of us. Communion must be something far greater than a church experience. It must be an actual experience of communion with the Spirit that is within us. Until then, it is not really fulfilled.

It isn’t only that the master, in two places, reminded us that our heavenly Father knoweth our need and it is His good pleasure to give it to us; but later, we are reminded again:

Thy grace is my sufficiency. Thy grace is my sufficiency.

It isn’t a going to God for things, it is a realization that in having the presence of God we have the grace of God and that is sufficient. That grace will take form in this outer world, the form needed at the moment.

If the form needed is supply, it will come as such. If it is companionship, it will come as such. If it is a home, it will come as such, but the barrier to the demonstration of abundance and harmony is the very going to God for those things. The demonstration of harmony and abundance really begins when we know God aright to the extent that we can settle down in peace to an inner communion, and realize I need pray for nothing else—thy grace is my sufficiency, and it does appear as whatever form is necessary.

The master, in giving a new dispensation, was not unmindful of the fact that there had been Hebrew prophets, who had realized the full and complete truth—all of the truth that ever could be known. We cannot doubt…well it goes further than that. We know beyond all doubt that Moses knew the truth—The full and complete truth and so did Elijah and so did Isaiah, and how many others we don’t know. 

Had those truths been understood, correctly interpreted and written down, we might have been on our way centuries ago. But unfortunately, these principles were not really clarified for the people until the master’s era, and then after 300 years they disappeared from the face of the earth for many different reasons. Therefore, we return to the four Gospels in order to learn what really was taught on Earth 2,000 years ago. And insofar as possible, at least for awhile, we confine ourselves to that authority until we have that opportunity to prove whether or not the truth was revealed—whether the truth is practical, whether the truth is a truth for all time. And the more you practice it, the more you’ll find that the truth revealed then is the truth for all time. And that it never will be outgrown.

There may be, and there undoubtedly will be as time goes on, many, many, many individuals who will demonstrate more of it than has ever been demonstrated on Earth. Even the master acknowledged that we might do greater works than he did because of a better environment—an atmosphere in which to do it. And those works will not be greater in degree of demonstration, but greater in the measure of attainment by the majority of people. In other words, it will not be the attainment on the part of one man or a group. But eventually it will be the demonstrated consciousness of the entire world. And the things that were considered miracles then will not be considered miracles now.

As for instance, the revelation that the master of himself, did not do these mighty works—that they were done through him by a power within him. The Hebrews expected that, and they rightly named it the Messiah. But they made the same error that the Christian church later made, or let us say the Christian church later made the same error that they made: they personalized Messiah as if it were to be one man. Just as even now, the Christian church personalizes Christ, which is only the Greek name for Messiah and names it as one individual. When it never was one individual. It was a Spirit in man. And the Messiah then, and the Messiah now under the name of the Christ, or the Buddha, whichever you’d like, is a Spirit in man. And it is in you. It is “closer to you than breathing and nearer than hands and feet.” And what the old Hebrew mystics tried to tell, and what the Christian mystics again told, and what twice has been lost is now repeated again: the Messiah, or Christ, or Buddha is the Spirit of God in you. And It is ordained to heal the sick. It is ordained to raise the dead. To feed the hungry, the multitudes. It is ordained to forgive the sinner. The very Christ of your being is ordained to forgive you your sins, and certainly me, mine.

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