It is thought that the vibrations from the aeroplane's engines during the long flight may have caused the damage. The Book of Kells contains the four Gospels of the Christian scriptures written in black, red, purple, and yellow ink in an insular majuscule script, preceded by prefaces, summaries, and concordances of Gospel passages. The majority of the folios are part of larger sheets, called bifolios , which are folded in half to form two folios.
The bifolios are nested inside of each other and sewn together to form gatherings called quires. On occasion, a folio is not part of a bifolio but is instead a single sheet inserted within a quire. The extant folios are gathered into 38 quires. There are between four and twelve folios two to six bifolios per quire; the folios are commonly, but not invariably, bound in groups of ten.
Some folios are single sheets, as is frequently the case with the important decorated pages. The folios had lines drawn for the text, sometimes on both sides, after the bifolios were folded. Prick marks and guide lines can still be seen on some pages. Originally, the folios were of no standard size, but they were cropped to the current size during a 19th-century rebinding. Each text page has 16 to 18 lines of text. The book must have been the product of a major scriptorium over several years, yet was apparently never finished, the projected decoration of some pages appearing only in outline.
It is believed that some 30 folios of the original manuscript have been lost over the centuries. The overall estimate is based on gaps in the text and the absence of certain key illustrations. The extant book contains preliminary matter, the complete text of the Gospels of Matthew , Mark and Luke , and the Gospel of John through John The remainder of John and an unknown amount of the preliminary matter is missing and was perhaps lost when the book was stolen early in the 11th century.
The remaining preliminary matter consists of two fragmentary lists of Hebrew names contained in the Gospels, Breves causae Gospel summaries , Argumenta short biographies of the Evangelists , and Eusebian canon tables. It is probable that, like the Lindisfarne Gospels and the Books of Durrow and Armagh, part of the lost preliminary material included the letter of Jerome to Pope Damasus I beginning Novum opus , in which Jerome explains the purpose of his translation.
It is also possible, though less likely, that the lost material included the letter of Eusebius to Carpianus, in which he explains the use of the canon tables. There are two fragments of the lists of Hebrew names; one on the recto of the first surviving folio and one on folio 26, which is currently inserted at the end of the prefatory matter for John. The first list fragment contains the end of the list for the Gospel of Matthew.
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The missing names from Matthew would require an additional two folios. The second list fragment, on folio 26, contains about a fourth of the list for Luke. The list for Luke would require an additional three folios. The structure of the quire in which folio 26 occurs is such that it is unlikely that there are three folios missing between folios 26 and 27, so that it is almost certain that folio 26 is not now in its original location.
There is no trace of the lists for Mark and John. The first list fragment is followed by the canon tables of Eusebius of Caesarea. These tables, which predate the text of the Vulgate, were developed to cross-reference the Gospels. Eusebius divided the Gospel into chapters and then created tables that allowed readers to find where a given episode in the life of Christ was located in each of the Gospels.
The canon tables were traditionally included in the prefatory material in most mediaeval copies of the Vulgate text of the Gospels. The tables in the Book of Kells, however, are almost unusable because the scribe condensed the tables in such a way as to make them confused. In addition, the corresponding chapter numbers were never inserted into the margins of the text, making it impossible to find the sections to which the canon tables refer. The reason for the omission remains unclear: The Breves causae and Argumenta belong to a pre-Vulgate tradition of manuscripts. The Breves causae are summaries of the Old Latin translations of the Gospels and are divided into numbered chapters.
These chapter numbers, like the numbers for the canon tables, are not used on the text pages of the Gospels. It is unlikely that these numbers would have been used, even if the manuscript had been completed, because the chapter numbers corresponded to old Latin translations and would have been difficult to harmonise with the Vulgate text. The Argumenta are collections of legends about the Evangelists.
The Breves causae and Argumenta are arranged in a strange order: This anomalous order mirrors that found in the Book of Durrow, although in the latter instance, the misplaced sections appear at the very end of the manuscript rather than as part of a continuous preliminary. Abbott to the conclusion that the scribe of Kells had either the Book of Durrow or a common model in hand. The Book of Kells contains the text of the four Gospels based on the Vulgate.
It does not, however, contain a pure copy of the Vulgate. There are numerous differences from the Vulgate, where Old Latin translations are used in lieu of Jerome's text. Although such variants are common in all the insular Gospels, there does not seem to be a consistent pattern of variation amongst the various insular texts.
Evidence suggests that when the scribes were writing the text they often depended on memory rather than on their exemplar. The manuscript is written primarily in insular majuscule with some occurrences of minuscule letters usually e or s. The text is usually written in one long line across the page. Hand A, for the most part, writes eighteen or nineteen lines per page in the brown gall-ink common throughout the West.
Hand B has a somewhat greater tendency to use minuscule and uses red, purple and black ink and a variable number of lines per page. Hand C is found throughout the majority of the text. Hand C also has greater tendency to use minuscule than Hand A. Hand C uses the same brownish gall-ink used by hand A and wrote, almost always, seventeen lines per page.
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There are a number of differences between the text and the accepted Gospels. In the genealogy of Jesus , which starts at Luke 3: The lavishly decorated opening page of the Gospel according to John in the Book of Kells had been deciphered by George Bain as: The text is accompanied by many full-page miniatures , while smaller painted decorations appear throughout the text in unprecedented quantities. The decoration of the book is famous for combining intricate detail with bold and energetic compositions.
The characteristics of the Insular manuscript initial, as described by Carl Nordenfalk, here reach their most extreme realisation: The kinetic energy of their contours escapes into freely drawn appendices, a spiral line which in turn generates new curvilinear motifs Earlier manuscripts tend toward more narrow palettes: As is usual with Insular work, there was no use of gold or silver leaf in the manuscript.
The pigments for the illustrations, which included red and yellow ochre, green copper pigment sometimes called verdigris , indigo, and possibly lapis lazuli ,  would have been imported from the Mediterranean region and, in the case of the lapis lazuli, from northeast Afghanistan. The lavish illumination programme is far greater than any other surviving Insular Gospel book.
There are ten surviving full-page illuminations including two evangelist portraits , three pages with the four evangelist symbols , a carpet page , a miniature of the Virgin and Child , a miniature of Christ enthroned, and miniatures of the Arrest of Jesus and the Temptation of Christ. There are thirteen surviving full pages of decorated text including pages for the first few words of each of the Gospels. Eight of the ten pages of the canon tables have extensive decoration.
It is highly probable that there were other pages of miniature and decorated text that are now lost. In addition to these major pages, there are a host of smaller decorations and decorated initials throughout the text; in fact only two pages have no decoration. The extant folios of the manuscript start with the fragment of the glossary of Hebrew names. This fragment occupies the left-hand column of folio 1r.
A miniature of the four evangelist symbols, now much abraded, make up the right-hand column. The miniature is oriented so that the volume must be turned ninety degrees to view it properly. They are almost always shown together to emphasise the doctrine of the four Gospels' unity of message. The unity of the Gospels is further emphasised by the decoration of the Eusebian canon tables.
The canon tables themselves inherently illustrate the unity of the Gospels by organising corresponding passages from the Gospels. The Eusebian canon tables normally require twelve pages. In the Book of Kells, the makers of the manuscript planned for twelve pages folios 1v through 7r but for unknown reasons, condensed them into ten, leaving folios 6v and 7r blank. This condensation rendered the canon tables unusable. The decoration of the first eight pages of the canon tables is heavily influenced by early Gospel Books from the Mediterranean, where it was traditional to enclose the tables within an arcade as seen in the London Canon Tables.
The four evangelist symbols occupy the spaces under and above the arches. The last two canon tables are presented within a grid. This presentation is limited to Insular manuscripts and was first seen in the Book of Durrow. The remainder of the book is broken into sections with the divisions set off by miniatures and full pages of decorated text.
Each of the Gospels is introduced by a consistent decorative programme. The preliminary matter is treated as one section and introduced by a lavish decorative spread. In addition to the preliminaries and the Gospels, the "second beginning" of the Gospel of Matthew is also given its own introductory decoration. The preliminary matter is introduced by an iconic image of the Virgin and Child folio 7v.
This miniature is the first representation of the Virgin in a Western manuscript. Mary is shown in an odd mixture of frontal and three-quarter pose. This miniature also bears a stylistic similarity to the carved image on the lid of St. Cuthbert's coffin of The iconography of the miniature may derive from an Eastern or Coptic icon.
The miniature of the Virgin and Child faces the first page of text and is an appropriate preface to the beginning of the Breves Causae of Matthew, which begins Nativitas Christi in Bethlem the birth of Christ in Bethlehem. The beginning page folio 8r of the text of the Breves Causae is decorated and contained within an elaborate frame. The two-page spread of the miniature and the text makes a vivid introductory statement for the prefatory material.
The opening line of each of the sections of the preliminary matter is enlarged and decorated see above for the Breves causae of Luke , but no other section of the preliminaries is given the same level of treatment as the beginning of the Breves Causae of Matthew. The book was designed so that each of the Gospels would have an elaborate introductory decorative programme.
Each Gospel was originally prefaced by a full page miniature containing the four evangelist symbols, followed by a blank page. Then came a portrait of the evangelist which faced the opening text of the Gospel which was given an elaborate decorative treatment. The Gospel of Mark is missing the Evangelist portrait but retains its Evangelist symbols page folio v.
The Gospel of Luke is missing both the portrait and the Evangelist symbols page. A Lesson on Grace Cast Thy Bread on the Waters The New Dispensation Self-Purification, the Way to the Mystical Consciousness Thank you for your patience. Website by Bay Area Web Designer.
In other words, we are in the one divine Consciousness which is the consciousness of each other. Now see that spiritually not physically! And then, now here we are all together in one consciousness. Can you see that whatever blesses one of us blesses all? And can you see if it were possible for any one of us in there to harm another that he would only be harming himself?. Now there is no God deciding this at all, this is a law that we set in motion. And, if I am filling my thoughts with Truth and love about you, that is what has to come back to me.
And so you can see that it would be an utter impossibility to share Truth, life, and love with you without it completing the circle, round and round and round it goes, in eternal expression. And so you can see, that the moment we let any universal belief of hate, envy, jealousy, malice we are aiming it at ourselves. But there is a fault, that is still found among the spiritual students, because of their ignorance of it and that is this—if we think of our neighbor as a human being, we are malpracticing him—and that very belief of human beings will come back and make us a human being again.
And a human being means partly good and partly evil, partly healthy and partly sick, part alive and part dead, part rich and part poor. In other words, humanhood is made up of the pairs of opposites—humanhood is made up of good and evil. And the moment that we start to think of this world, and of people in it, from the standpoint of humanhood we are setting in motion the malpractice that comes back unto us.
It is very much like chastising a child or as some parents still do, punishing them. Do you see that? Now, the thing if it that has to make me careful is: That is where purity is necessary, that is why it is necessary for us to be pure in our relationships with each other—because the moment that we let ourselves get too human, we are dragging ourselves down into humanhood again. Now, each one of us is intended to be a blessing to everyone on earth; the animal world, the vegetable world, the mineral world, the human world.
So in their ignorance they will keep on stealing! The spiritual student, who is putting into practice, now has to have a period every day, for realizing my supply is from within, it is the infinite divine Consciousness appearing as form. The thing is that I am deriving my good, from this Consciousness down here the Consciousness is the Substance of the form of my supply.
How do I give back the first fruits? God is the consciousness of man, therefore only in doing unto man, am I doing unto God. Now, the point is tonight, that all of the lessons that we learn, in this message of The Infinite Way must be put into practice by us consciously. Because only what we consciously put into practice will come back to us as living experience.
What we just read or hear, that goes in-and-out, is very nice and is better than newspapers and television but really is not productive of the spiritual life. The spiritual life begins, when we begin to put into practice the principles that become clear to us. But it means something to me, therefore it—it is a tremendous demonstration in my life. And that this infinite sea of Consciousness, is the Substance of my meat and bread and wine and water, and love, and human relationships, and transportation, and all the rest of it?
Can you not see that this infinite Consciousness is what I live by? Not what external out here! Cuz I have the consciousness which is the substance! Now, when you can explain it to yourself that way, so that it has a meaning—you can live by a passage. You have to take your passage, you have to clarify for yourself what it means.
Then you can live with it, then you have a mantra that you can live with. Our great blessing in The Infinite Way, are these tape recorders. Today we go back over it, and back over it, and back over it—and catch some particular point. And so it is that, a person with one unfoldment, Moses made his whole demonstration on one revelation: The entire secret that has been revealed, in spiritual teaching is this: Now let us illustrate that, so that you make no mistakes about it.
The Hebrew people were in slavery to Pharaoh… for hundreds of years, and they were praying to God religiously, faithfully, to the best of their ability: And the reason was that Moses had been able to bring to bear-the actual Presence of God. Now, in the same way… all of the Hebrew Prophets who at different times brought some measure of freedom to the Hebrew people. And they were always in the same position that our world is today: The same reason the Hebrews were, there is always an interval when there is no God on earth-this has been such an interval this entire century. And, where the actual realized Presence of God is brought into experience-our evils disappear from individual experience.
And, there is nowhere on earth a movement toward God, except the small movement that we find in small individual groups. These groups are not only in The Infinite Way, we have small Spiritually minded groups and people dedicating themselves to God in many different religious leaders groups. But, nowhere do you find any of them in places where they might exert their spiritual nature-in the affairs of state, in the affairs of governments, in the affairs of men.
And we are nearing the age before this century is over-when, spiritual might will be so recognized, that it will be utilized in the affairs of men. For us, we start with a demonstration of God in our individual lives-governing our individual health, and supply, and happiness, and relationships. We then spread this, to those who are led to us-as in such small groups.
In other words, there is very little benefit in preaching this message! The only benefit there is: Each one of us who is on the spiritual Path then, must be dedicated to the proposition: Now the only place that contact can be made with God-is within you!
Not out here in a holy mountain, and not over there in a holy temple-only within you, because the Kingdom of God is within you. And therefore, when we go to God and become aware of the Presence of God within us-the health of our countenance is there, the supply is there, the cement in our human relationships is there. Now, there is another point on that same order that we will see tonight.
There is no use of going to God for any material thing-the Kingdom of God is not of this world. God knows nothing about things like telephones and automobiles; God knows nothing about food and clothing in the material realm. In my early writings, you will find this notation-that if a tree were to fall in a forest, where no humans were about: In other words, the noise is only made-when it comes in contact with a human ear.
Without that, there is no noise! And of course you know that, within this past 30, 40 years: There is only one right way to go to God-and that is to go in Spirit and in Truth! The Father is within me, I can turn within: Now, the reason… that we behold things materially, is: Now, once we know this, we have the opportunity… of reverting to the original Truth, that is: We can individually, turn and ask ourselves questions about the nature of God-what do you suppose God to be? Do you think of God as a great big power fighting other powers?. God must be All-power and there must be no other powers for God to fight.
Do you accept the presence of evil, in a person or in a condition? God as Omniscience, God as Omnipresence, God as Omnipotence; and agree… that anything that I am seeing of an evil nature-can only be existing in an illusory sense to me. There is no reason why we cannot, begin even in a small way to perceive: And, the results in us must be that we lose our fear of it.
The person who undertakes healing, must have arrived at the consciousness, at the awareness: And the healer then sits back calmly and with no fear of the appearance, regardless of its name or nature, no fear of the appearance because: God is here where I am, God is there where my patient is-because God is Omnipresence. The All power of God is here where I am; the All-power of God is where my patient is; the Omniscience, the All-wisdom, the All-love of God-is here where I am, is there where my patient is; all space is filled with the Love of God.
Then this appearance regardless of its name or nature: Because all it was to begin with was: In other words the Master says: Now… we have put [our han] our fingers our mental fingers, on the entire… on the entire trouble with the world-insofar as it relates to us individually, and to the world collectively. And you see, the moment the fear of death is overcome-a person has attained immortal life. The only fear that ever harms us is the fear of death-it is the fear of death that perpetuates disease in us, it is the fear of death that causes pain in us.
Why should we fear anything on earth-why should we fear bullets or bombs, why should we fear dictators? Eliminate, from your consciousness a fear of death-and you have overcome the world. Now… you will discover that there is only one way, in which the fear of death can be overcome, and that is: If good is the only power-you have nothing to fear! And there is the point, we are a house divided against ourselves. We believe in good, but we believe much more in evil: That is the human life! All human life is made up of those two powers-but predominantly our thought has faith, more faith in the evil than in the good.
And therefore judging by appearances: Our faith must be in the spiritual-not in the human good or the human evil, but in the spiritual. In other words, we must agree: And therefore, Spirit is the only real: This same Christ is in every individual since before time began-before Abraham was; before time began-every individual. The world has suffered because this has been hidden from man, and the world has been taught to worship a Christ of 2, years ago-so that we may not discover the same Christ is within our own being.
Do you know what happens when you discover that Christ is within your own being? You are made free! Nobody can control you; nobody can influence you; nobody can take advantage of you; nobody can tell you that you have to burn lights or that you have to burn candles, or that you have to put coins in a poor box. Once you have attained the realization of The Christ within you-you are free. Do you not see that when mankind learns of their freedom in Christ-they are free? After that… no one can hold them in bondage. And that is why each one must learn for themselves-that they embody their freedom within themselves.
Their freedom is not dependent on others-anymore than health is, or wealth is. Every good in our experience is dependent on the recognition of The Christ that is within us. Now, this is not really a revelation only of Christianity, this same revelation exists in the Oriental teachings-only they call it The Buddha. The Buddha, the same word as The Christ, has the same meaning: Enlightened One-Light…the same identical thing. It is known in practically every one of the religions that have been brought out by original great leaders.
Every one of these has this same teaching, that: Awake thou that sleepest, and The Christ that is within you, will give you light: But in doing it, find how simple it is, once you begin to train yourself-not to look to God for anything, but to look out here and say: The moment you begin to perceive this: This is what changes your life!
Ah this, this starts a training, because as we look out here the appearances are still there. The appearances of evil are still out there, the newspaper is full of them. God, Spirit, is Omnipresence-and there is nothing out here to be changed, to be removed, to be healed, to be reformed. Out here is merely a world of appearances, sometimes good and sometimes bad, but I can ignore both-because I know that the Kingdom of God is within me, and the Kingdom of God is Spirit, the Kingdom of God is life eternal.
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Thou art the Child of God, heir of God; thy good comes by inheritance, not by might, not by power, not by blood, sweat, and tears-as a Gift of God, as an inheritance of God. Then when I open my eyes and I still see these evil appearances out here, I say to myself: If I would see face-to-face I must turn within, and recognize: And there is no way to overcome this fear, except one: Because I know there is no evil power; I know that all evil exists only as appearance, as an illusory appearance-based on this universal belief in two powers….. Then how shall I pray, and how shall I treat?
Well this is it, this whole period has been a prayer and a treatment, and it has been an acknowledgment of the Omnipresence of God. It has been an acknowledgment of Omnipresence, Omnipotence, Omniscience; it has been an acknowledgment that there is no other power but that of God, or Spirit-and that is prayer. As a matter of fact we have been communing with Truth, we have been abiding in the Truth and letting the Truth abide in us-and it is both prayer and treatment.
How can you abide there? Only consciously, only through your consciousness: But you must know the Truth that makes you free, therefore you must acknowledge: More especially, the moment we begin to acknowledge that Christ dwelleth in each other, the moment we begin to acknowledge that Christ dwelleth in our enemy as well as in our friend, the moment we acknowledge Christ dwelleth in the animal world in the vegetable world in the Kingdom world-the animal, vegetable, and mineral worlds: When we stop seeing men and woman, as evil-and remember that the evil that they show forth is but an illusory sense: But… that Christ comes into manifestation only as we perceive it!
The moment you begin to see that there is a spiritual influence in them, the same as there is in the human world, only at a different level-they will begin to show forth their divine quality. But they do have the knowledge and they can make their own lives. All of this makes or breaks our life-in proportion as we do it, or we do not. Go back within and realize: The more you keep this Truth in your consciousness, the greater blessing you are-to all who come within range of you. Because whatever it is that you are in consciousness-is what you are giving unto those who come within range of you.
In other words, this consciousness that we develop-does not stay within us for our benefit, it flows out. The moment you develop some measure of this consciousness-it begins to flow out right through the walls: It is for this reason, that a spiritual student has a great responsibility. Whatever is taking place in your consciousness: Whatever you are not holding in consciousness: In other words, your consciousness is either full of Truth, and the Substance and Presence of God, which is flowing to them-or your consciousness is empty.
No one who maintains Truth in their consciousness-can ever be anything but a blessing to everyone who knows them. Now let us start with this foundational point of our entire work. As human beings we are branches of a tree cut off from our source, withering and dying. If human beings were not cut off from their source they would never know sin, disease, death, lack, limitation, wars, rumors of wars.
They would never have a drought. They would never have too much rain. They would never know such a thing as a tornado. There would be no such things in existence even here on earth. There would never be too much heat and there would never be too much cold. When we are cut off from our source we have a human experience that may last ten years twenty, 60, 70, 80 or It is composed of good experiences, bad experiences, medium good and medium bad and sometimes horrible. None of this could be true if we were not cut off from God.
We have in the fifteenth chapter of John the entire explanation of this that when the branch is separate from the vine, it is no longer spiritually fed. It withers and dies. When the branch is reunited with the vine it can bear fruit richly. Now just think of this-a branch in and of itself cannot bear fruit. A branch of a tree in and of itself has no capacity to flower or bear fruit. It is only when it is connected to the trunk of the tree, and the trunk of course with its root, and the root grounded in the earth that the branch is able to bear fruit.
So with us, we have absolutely no capacity for any form of good as individuals-none. Even the Master could say, why callest thou me good. Even he could not attain goodness and no one can. No one can attain goodness. No one can attain health. No one can attain spiritual riches of himself or herself. Only as he is reunited with the vine, only as he is one with God can he then by the grace of God bear fruit richly?
The fruits of the spirit, ripeness, purity, harmony, infinite good in every form. In the ancient schools of wisdom it was taught how this could be brought about. It is only when the church was founded years ago that man was cut off from the possibility of being reunited with God because nothing was introduced into the church teaching that would enable a person to establish themselves again in their oneness with God. It was falsely taught that if you were baptized or if you had communion or if you went through some other forms of worship or ritual or ceremony that this would establish you in God and this has been a lie from the beginning.
It has never been true. You cannot become reunited with God in any outer form of worship, service, devotion, ceremony, rite or creed. And the reason is this: The place in which atonement takes place is within your Consciousness. There is no other place for this experience to happen. It could be happening to the person next to you and you would never know that anything was taking place. In other words, whatever of a spiritual nature is to take place within you, for you, must take place in your Consciousness. It must be an act of your Consciousness. It must be an activity of your Consciousness and it must be consciously attained.
Now there are rare instances of individuals who have this experience in Consciousness without any will or desire for it on their part so far as human experience is concerned. It is an act of grace that happens to some people sometime. It happens in their Consciousness but it happens without their having had a desire for it or a knowledge of it. It would be difficult to explain why that happens from any human standpoint and it is for this reason that the most reasonable explanation of this is that in some previous existence a person had been prepared for it.
In other words each one of us in this room is now on the spiritual path. It may be that there are some here who never were on the spiritual path until they entered this particular life. It is possible that there are others who found their way to the spiritual path in a former lifetime or ten lifetimes ago.
It is for this reason that some people come into this world more spiritually endowed than others. It is for this reason that some people are materialistic throughout their span on this earth, they cannot overcome their materialistic nature. Although some day, somewhere, somehow they also will be lead to the spiritual path. And so it may be that we have lived many lifetimes and that on one or another of these we touched the spiritual path and came to this plane more ready than others. Now in that case it is possible that those who have had spiritual vision before they came to this plane may, by grace, have their awakening, their illumination, or initiation without even having a conscious desire for it or knowledge of it latent within them.
If there is any other explanation someone else will have to give it. That is the explanation that seems most reasonable to me. But if it were necessary to wait for an act of Grace to attain our oneness there would be no hope for mankind on earth expect to wait throughout this lifetime or the next or the next or the next.
It has been discovered, it was discovered in the days of the ancient wisdoms that there is a way whereby we can become reunited with God. In the case of the prodigal it is described as his meal with the swine. In our experience it can be described as an incurable disease or insanity or dire poverty, some extremity of human life that brings about in us the feeling is there a way back home?
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Now in explaining this I must also explain to you that it is only by the grace of God that anyone can experience the reunion and it is for this reason that only those who have already been touched by that grace will attempt to become reunited. In other words, the fact that you are on a spiritual path, that you are seeking light through meditation, contemplation, is proof that grace has already touched you because without this you would be outside with all the millions who would never pick up a book on meditation or contemplation or mysticism.
You would at first wonder why is it that they will not pick up such a book or if they do, they will quickly put it down. And the answer is they have not yet been touched by a spiritual grace, they are not yet ready and such a book would be meaningless to them. It is in the same way that we find many people who could never sit through an hour of truth teaching. They would be so restless they would have to jump out of a window if there were no other way out. And the reason is they have not yet been touched by grace even to the point of readiness to start on the path.
In other words it is literally true what you have read: You have not chosen me, I have chosen you. You have not chosen to seek God. You have not chosen to find spiritual truth or reality, and never believe that this is of your doing. Never believe that if you are reading books of this nature that you are doing it of your own free will and accord because no one has free choice.
Free choice is one thing that man does not possess. Either a spiritual grace touches him and puts him on the path and keeps him there or he will never seek it. Find it or remain with it. There have been enough spiritual healings take place on the face of the globe in the last hundred years so that if mankind as a whole were ready for a spiritual experience just what they have seen or heard will put them all on the spiritual path.
But even the millions upon millions of those who are on the spiritual paths and whose lives show forth the benefit of it even all of this does not convince mankind. Therefore, you have also heard if you raise them from the dead they will not believe. And so it is do not think for a moment that you have the power to put others on the spiritual path that you can proselyte, that you can draw people into the spiritual path.
You have no such power. Either they are touched by an inner grace and come or they never will be reached. For the rest they must open up themselves and that they can only do when this grace has touched them. This return, this becoming reunited with God, has nothing whatsoever to do with any outer activity of our body. Therefore, we need not go to holy mountains nor holy temples.
The kingdom of God is within you and it is there that you must go-within you-so that by an activity of your own Consciousness you can become reunited with your source.
Monthly Work and Sunday Meditation
Now this source is within you. It is neither lo here nor lo there. It is not in holy mountains or holy temples it IS within you. Therefore, there is no need to go anywhere. There is need only to learn how to retire to the withinness of your own being. It is true that if you find a teacher who has received some measure of illumination and you can meditate with them that your meditation will be more quickly received and your reunion with your source will be more quickly attained.
In other words it is still true that I, if I be lifted up can draw all men to me. In other words a spiritual teacher in meditation with the student can lift the student up to the point of reunion. A question arises and that is this-the question of time. Sometimes an individual meditating for the very first time with their teacher reaches their source, attains their at-one-ment. It can be a second time, a third time. Therefore, the matter of time is a serious one.
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My own experience shows me that there are not many teachers on earth capable of lifting the student to that period of at-one-ment, and in the Occident there are almost none. I am sure that you could count the teachers on one hand, on the fingers of one hand in the Occident and have several fingers left over of the teachers who have attained that degree of light in meditation, or through meditation or illumination to be the avenue. The Orient has more of these because the Orient has worked with meditation for centuries. Unfortunately there are not too many in the Orient for the simple reason that all who meditate do not attain oneness.
And even of those who have attained the right to call themselves teachers by virtue of their discipleship, even most of these have not attained oneness. And so the amount of teachers on earth to whom one could go for this meditation and light is certainly not many. And that throws the responsibility on each one to do as much of the meditating as they can alone or occasionally unite with others who are seriously on the path because it is still true that where two or more are gathered together in His name and nature, there is a higher degree of spiritual realization than one might attain alone.
It has often happened that where two or three or twelve or twenty gather together for a meditation that the at-one-ment takes place. Repeating, first see that humanhood is a state of separation from God, in which the human is living each day, one day nearer the grace, each day, one day nearer old age, dissolution. Then see that the same individual reunited with their source is now fed from within not by bread alone but by every word that proceedeth out of the mouth of God. Then you will see how it is possible to live, to be directed, governed, supported, maintained, sustained by its inner fountain of life.
It is true that you will still eat food and drink, drink. It is true that you will still use money as a means of exchange in commerce and industry. It is true you will still use human modes and means of transportation, but all of these activities in the outer world will now be fed from this inner spring, and therefore, there will be greater harmony and greater joy and greater abundance in the outer experience.
It is for this reason then that the foundation of our work is meditation and contemplation because this is the means to bring to us the experience of reunion, of conscious oneness with God, and it is this experience of conscious oneness with God that unites us with our spiritual good-all spiritual good which is to appear outwardly as food, clothing, housing and all the needs of human experience. In our work in the Infinite Way we have received by grace a revelation that helps us in our meditation and contemplation in helping to attain this conscious union with God.
And I can say this to you that without this I have seen the world struggling to understand meditation and attain it and finding great difficulty in it, whereas I have found our students who have the benefit of this unfoldment more quickly achieving their end. Even though they do not all attain it in its fullness quickly they do attain sufficient measure of it so that the results quickly become tangible in their lives. Now, I would like to tell you first the great step that will help you in attaining the very act of meditation and reunion with God.
And that is never go to God with a desire for anything. Never go to God to receive anything. Anything that you take into your thought when you go to God is a barrier and the greatest barrier is desire. It makes no difference how noble your desire may be; it is an act of separation from your source. Because God is Spirit and God has only spirit to bestow or impart or awaken in us.
Therefore, the moment we think in terms of anything but spirit we are separating ourselves from the kingdom of God. Take no thought for what ye shall eat or what ye shall drink or wherewithal ye shall be clothed because every such thought is a barrier to your attainment. But to go into meditation with the atmosphere and motive, thy grace Father is my sufficiency and thy love is my reason for being here, that I may know thee aright.
That I may meet thee face to face-not for any reason. If you have any reason for going to God you will lose God. There must be no reason except to know thee aright whom to know aright is life eternal. Go to God only for communion with God. To know thee aright, to abide in thy word, to let thy spirit abide in me, this must be the only motive for going into meditation. Come to the throne of God pure. You can be assured of this: It will make no difference if your need is for money or clothing or transportation or opportunity.
Regardless of what the human picture may require, it will be supplied you without your taking thought, without your asking, without your desiring. Why-because in attaining the spirit you have attained the allness. The earth is the lord and the fullness thereof; therefore attain the Lord and you will have the earth and its fullness. In thy presence is fulfillment. Thy grace is my sufficiency in all things.
Where the Spirit of the Lord is there is freedom, liberty, from what-freedom from what? Everything will be provided you by grace before you can even have the awareness of its need. Now, this was not given to me lightly or easily for the simple reason that like everyone else I thought that in going to God it was for a reason and that God was going to provide something so I was going to God for something. And that was the barrier, and that was what caused the long, long period of search until finally the revelation came. Seek me, seek only me. Seek me within you where I can be found, but seek only me.
Seek not ye what ye shall eat or drink. Seek not ye for tomorrow or next tomorrow or the day after tomorrow, but seek me, seek me. And eventually I knew that we ourselves set up the barrier because unconsciously of course we are thinking of God as a servant. God is a servant whom we can instruct: And God is not a servant. God is the Master and we are the servants; therefore we are not to command God or ask God or request of God.
We are to be the servants of God, obedient to the will of God. We are to go to God not that my will be done, no matter how noble it may be-and some people have very noble wishes in life, but to go to God for them is wrong because God is not there to obey your will or fulfill your desire. We are to be the fulfillment of that just as the heavens declare the glory of God. The earth sheweth forth his handiwork.
It must be God expressing Himself through us and it must be our willingness to be empty. The master showed us that you cannot fill a vessel already full. We go to God with nevertheless not my will, but thine be done in me that I may be the showing forth of thy glory, that thy life may be glorified in me, thy wisdom be made manifest through me, thy love be expressed through me and then I am as the Master said, a servant, an instrument through which God can live on earth. When God lives on earth as man there will be peace on earth because God does not war with himself and if each one of us in this room knew that the only life that we have in us is the life of God, we could not quarrel with each other.
It would be the one life quarreling with itself and this could never be anymore than my right hand quarrels with my left hand. There can be no quarreling between us not any more than the branches of a tree could quarrel with themselves. All branches of one tree, all fed by the same source, all the one life, all receiving existence and fruitage from the same source-how can they quarrel with each other. And nothing but this realization can bring peace whether in this room, this nation, or this universe. Only in the realization that the life of me is the life of you, the being of me is the being of you, we are all one in our spiritual relationship to God.
We are all offspring of the one all having the same life flow in us, the same mind that was in Christ Jesus. Only in this realization can come peace-whether between two people, two nations or two universes. Declaring this with our lips will not establish peace. Going out on a platform and telling this to the multitudes will not establish peace because the intellect can never accept truth. The intellect will never agree that truth is true because truth is transcendental.
It transcends what the human mind can accept, and once you start to say I in thou and thou in me and we in God you have outraged the human intellect. That the intellect can always agree on. Now, when you transcend the intellect, when you can discern through spiritual vision as the Master demanded of his disciples, whom do men say that I am-resurrected Hebrew, prophet, yes. But whom do ye say that I am, and he expected a different answer from the disciples than he expected to get from man.
And he got a different answer: He was the Christ.