Consciousness In Transition: Chapter 11, Argument or Treatment
- ~ 11 ~ ARGUMENT OR TREATMENT THE TEACHER SHOULD SIT AND HEAR in silence and then let the divine mind impart the truth to you, then there would be no possibility of misunderstanding. But while we are using words, these words are cloaking the real meaning. It is, therefore, necessary for the student to discern the meaning between the lines. As you know, I don't like affirmations and denials and I disapprove of them heartily in this work. But I want to clarify that statement to this extent. Do not think that we do not use the argument in the work. I have tried to make that clear by indicating a difference between the word "treatment" and the word "prayer." Such things as affirmations are strictly out in this work. I mean by that, reciting the scientific statement of being a hundred times or twenty-five times, or the Lord's prayer ten times, or "every day prosperity is making me rich;" those things are strictly no part of this message. But argument is not out-argument is that part of this work which I call treatment. Now, you may use very little treatment most of the time and then you may find occasion to use a lot of treatment and I will illustrate each bit of that: A call comes for help and ordinarily, in the course of the day, it gets very little in the way of treatment. I mean that usually, when the call comes over the telephone or in a letter, the state of consciousness the practitioner or teacher lives in and maintains is sufficient. Realize that this call has nothing to do with a person, it is just suggestion-that, then, seems to take care of it. Most healings are brought about through nothing more or less than some statement: "I will be with you," or "I will take care of it," or "I am standing by." It is our consciousness of truth, spoken or unspoken, which reveals the harmony of being. Of course, the word "I" means God. You should certainly know that when you say, "I am standing by," meaning that God is standing by-then your patient is in the best hands in the ...
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The Government of Eden: Introduction
- Introduction H ISTORY SHOWS THAT the twentieth century was a time of both national and international upheaval marked by grave military, political, and social conflict of far-reaching consequences. While governments around the globe struggled at great cost with these overwhelming challenges, a few spiritually-illuminated men and women turned to a means of peaceful resolution, not on the level of strife, but on the level of grace and truth. One such enlightened individual was Joel Goldsmith: the mystic, healer, and teacher who traveled the world in the 1950s and 1960s revealing spiritual principles that he found to be practical and effective not only in political and social arenas, but also in the areas of health, relationships, finances, and business. Joel was not imparting theory, philosophy, or dogma, but divine laws proven to be universal and eternal, for the crises of his day were not unique to one generation or to one country. The issues facing the world in the twentieth century existed for eons and continue to confront us in the present age because, as Joel discovered, these are not problems in time and space, but discords in human consciousness. Joel never denied the difficulties of human existence, nor did he ignore the responsibilities of family life, career, or citizenship. He demonstrated a direct and successful way of dealing with our mortal challenges while fulfilling our secular obligations. Without overreacting to headlines, emergency calls, or personal commitments, Joel dealt with one demand after another-spiritually. Contrary to humanity's efforts to survive by force, Joel revealed a means to thrive by grace. This was a path to true freedom and lasting peace that was critically dependent on its starting point, which for Joel was always God. This God, however, was not a deity awaiting us in the hereafter. Nor was this God a supreme genie granting our prayerful wishes. Joel's constant and consistent starting point was the God of individual ...
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Modified: 2021-01-25 13:32:05- 34K
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The Early Years: Chapter 26, Universal and Specific Belief
- ~ 26 ~ UNIVERSAL AND SPECIFIC BELIEF Universal and specific beliefs must be handled until we reach a state of consciousness in which the continuity of good has been realized. Then our mental work will be lessened, as spiritual revelation takes its place. Outside of Christian Science, humans are born, mature, age, decompose, and die. (All in belief, under the mesmerism of the Adam-dream). In Science, we annul the beliefs and claims of mortal existence one by one, as they appear until, in a measure, the ordinary experiences of mortality leave us untouched. There comes a time in our experience when spiritual inspiration reveals to individual consciousness a state of being free of mortal conditions and beliefs. Then we no longer live a life of constant mental denial and affirmation, but rather receive constant unfoldments of truth from mind. Sometimes this comes through no other channel than our own thought. It may come from a lecture, or in a published article, or it may be revealed through a statement in metaphysical writings. Regardless of the channel through which it may come, it is mind revealing itself to individual consciousness. Then, be sure that until this light comes, you handle whatever universal beliefs present themselves to you. As individual consciousness, we contain within ourselves all that is necessary to our well-being. There can be no sense of personal responsibility, when we know that God, divine love, completely provides within us all that is necessary for our unfoldment. As we give up personal responsibility, we receive divine strength, desire, and ability to help all those who for the moment may seem to need us. It is the divine "I or us" that fills the need of the patient, families or friends. Never do they need the personal you or me. As to our being ready to work from the point of spiritual revelation, that is never a matter for human decision. You just work as it comes to you to work, remembering that the human mind is not the healer; that ...
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