Temple Meditation 6/8

This mist was across your eyes, across your awareness, across your consciousness, and this mist could not be dispersed until all the things that caused the mist, that were the substance of the midst, had been dispelled from your consciousness.

When we have filled our consciousness with a sense of abundance and a sense of the omnipresence of the abundance of all good, we walk over here to the left side and find another table, and on this table is a candelabra with seven candles—lit, always lighted—seven lighted candles.

You will find these candelabras in Hebrew synagogues or in the homes of orthodox Hebrew people. They always have had them, always do have them, because they symbolize, for the Hebrew, the ever-presence of spiritual light. And as we stand in the presence—metaphorically, of this—and seven, of course, is always completeness, allness—and as we stand now in the presence of these seven-candle candelabra, lighted, we fill ourselves with the realization of the omnipresence of spiritual love, which means the presence of God, the activity of Christ, the Christ light in our experience, and now right where we stand is the omnipresence of spiritual light.

Right now, where we stand in meditation is the omnipresence of the Allness, the “seven-ness,” the complete spiritual illumination. How much spiritual wisdom do you have now? All of it. All of it. Whether or not you’re manifesting it is not the point. That would be judging by appearances, but remember, this self-completeness in God reveals that the full light of God, the full spiritual illumination is complete within you now. It may be necessary to dig down deep to open out a way for it to escape. Remember, it can’t come to you. Oh, no. Since last night we have been opening out a way for it to escape, so there must be the recognition that right where I am there is the “seven-ness,” the completeness of spiritual light, of spiritual Illumination, of spiritual wisdom. Right here within me now, where I am is the fullness of spiritual light, guidance, protection, wisdom.

We fill ourselves with that wisdom. We fill ourselves with that remembrance of the omnipresence of spiritual good, spiritual understanding. Not that we must attain it, oh, no, no, no—we are in the presence of the “seven-ness” of it. We have It. When you pray believe that ye have received.

Now we know that in the presence of this seven-candle candelabra lighted that we are in the presence of our complete spiritual illumination and we stand there meditating, pondering, letting It pour forth into expression. And when we are filled with It, we come back to the center and go a little ways further back, and there we find the burning incense in the incense burner, and that is a place of devotion, worship, sanctity, sacredness. In the presence of this incense we have our thanksgiving. We have our praise for the All-presence—the acknowledgment.

We bring to conscious remembrance the different steps we’ve taken since we entered the entrance to the courtyard. We praise the Lord, we express inwardly our gratitude for the revelation of our self-completeness in God because all that we have found in this temple, you see, is a revelation of what is already established within our being. None of this are we praying for. None of this are we seeking to get. All of this we are finding already here within us, and for this we give praise, thanksgiving, devotion, worship, adoration. Whatever emotion is stirred within us has a tremendous revelation of our self-completeness in God.

If we have done this well, if our meditation has been gentle, slow, peaceful, calm, serene, we will find the mystery, for right in back of this incense burner there has been, up to this time, a curtain, like a mist. But now, if we have come into the realization of our God-being, to the place where we can say, “Oh, now I see.” The mist disperses. The curtain is withdrawn, and it’s all open space now, right to the rear. And in the rear is the Ark of the Covenant.

No one may approach the Ark of the Covenant, except that they have been through each one of these steps successfully, until they’ve been through each step, and have received at each step an inner assurance that all is well. And if they then come to this place of worship, of adoration, by that time there is no more mental or spiritual darkness, and you can say, “Now I see,” and what do you see? The Ark of the Covenant, the law of the Lord, and behold since God is in the temple, you’re standing in the presence of God. And in this realization you receive from within a divine impulsion that lets you know that now you are standing in the presence of God.

You have gone all the way from the front of the courtyard, cluttered up with material concepts, come all the way to the rear, and divested yourself of all false trusts, false confidences, impurities. And then, in this moment of adoration, of worship, of thanksgiving, and praise you find the mist dispersed and here is the presence of God announcing Itself and reminding you I am ever with you. I was with you in the beginning when you were cluttered up with those material things and material concepts, but you couldn’t behold Me then.

This mist was across your eyes, across your awareness, across your consciousness, and this mist could not be dispersed until all the things that caused the mist, that were the substance of the midst, had been dispelled from your consciousness. And when the substance of the mist was dispelled, the mist itself disappeared and you stood in the presence of the Holy of Holies. And that is what It is called—the Ark of the Lord; the Law; the Holy of Holies.

And so, as you go through this meditation, which is without doubt the highest form of meditation that has yet presented itself to us, you will find that each time that you perform these rites, you will find yourself in the presence of the Lord.

You see, the Hebrews of old knew, at least the leaders and teachers knew, that no one could enter the presence of the Lord except in holiness, except in true spirituality, and for that reason only the priests, really, ever got all the way back there to the Holy of Holies. But we understand today, that priest symbolically means spiritualized man. The spiritual realization of our identity, the realization of our spiritual identity makes us a priest. That is why anyone can be a practitioner. Anyone can be a spiritual teacher who has, in a measure, realized his priesthood, that is, his grace, his powers derived from the soul and in that degree one is a priest.

And so, how could one feel the healing gift? How could one feel the divine Presence if they were completely filled and surrounded with mortal and material concepts? Nobody has ever been a spiritual healer whose faith and confidence and trust was in the outer world. Only in proportion as they had overcome, in one way or another, their faith, hope, and trust in external means, exterior help, only in that proportion could they become spiritual healers and spiritual teachers, because all there is to spiritual healing and teaching is a revelation of the great truth that one’s substance, supply, health, harmony, wholeness, completeness is a flowing from within, from the depths of withinness to the without.

And so only those who have divested themselves, in one way or another, from these mortal, material concepts ever reach the end of the meditation where they find God, find themselves in the presence of the Holy of Holies.

Now, if you should meditate tomorrow or tonight before retiring, and find that you can’t work yourself all the way back there, and remember you can’t skip any part of it. It can’t be done. There’s no cheating in this game. You just find you won’t reach it unless each step has been performed thoroughly and well.But if you do not reach it tonight, do not despair, there’s always tomorrow, and tomorrow’s tomorrow. And ultimately, with persistence, with practice, with an earnest desire to be free of the mortal concepts of existence, and the so-called impurities, which means the belief in good outside of one’s own being. With that desire, there isn’t any question but what we come to the end of the road, and at the end of the road we find our Holy of Holies or find ourselves consciously present with the Lord. From then on that word I sings within our being. We never again voice it. We never again say, “I am spiritual or I am Spirit or I am God or I am Christ.” From then on the word I is so sacred that we never voice it, we only hear it. Then when that I becomes so sacred that you do not voice it, but merely hear it from within, you’re hearing the voice come right out of that Holy of Holies.

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