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Solar System
Book by Goldsmith, Joel S.
- GenresMysticism
30 pages, Paperback
First published January 1, 1948
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Displaying 1 - 4 of 4 reviews
December 14, 2018
This book, from lectures and classes offered Infinite Way students, recorded 1963, represents a more advanced presentation of Goldsmith's teachings. While from diverse settings, the chapters flow coherently and, as always, Goldsmith, even when working with subtle truths, has a direct, non-technical manner of sharing. I will refer to some strengths of this work, and Goldsmith's approach in guidance as seen in other of his writings...
1) spiritualization of Scripture - The written source for most of Goldsmith's work arises from the Christian Scripture, both Old and New Testaments, while he sees Truth as universal. "Spiritualization" means he differentiates between the rational, doctrinal, narrowly religious, and Scripture as an intimation of subtle truth, nondualistic in nature for arising out of I, or God. Most church theologians would see this spirtualization as a misreading, yet Goldsmith is seeing into traditional scriptures a spiritual import free of tradition and prior to rationalization. So, Goldsmith, like all spiritual teachers, reads traditional texts as not explaining but indicating, what appears of gross consciousness manifests subtle awarness. Jesus to say "I and the Father are one" does not mean, then, "I" is a personal I, but I, the same I of everyone, as opposed to the natural self, the composition of elements we refer to as myself. Ironically, the spiritualization only appears a spiritualization when in contrast to mentalistic interpretation. This understanding complements Buddhism, and Goldsmith speaks of Jesus and Buddha has having awakened to the same Truth, only in different cultural disguise.
2) nondual, not monistic - all guides in nonduality face the fact that to speak of the not-One-not-Two is betrayed by the very language of duality, one-and-two ..., he or she is employing. "Spiritualization," then, speaks of seeing into Oneness communicated through the language of duality. Then, the challenge is the effort to do the same in return (i.e., share that insight through linguistic polarities). The conundrum, "How does one teach of Non-separation through the words arising from a world of believed-separation?" Some guides do this well, some do not. Some appear more monistic than nondual, while claiming nonduality. Here, I will not go into the difference; I will say, Goldsmith, possibly better than any nondual guide I have read, differentiates his teaching as nondual, not monistic. One can so stress oneness, he or she appears to negate and belittle duality, this Goldsmith steers clear of. However, some of his writing may appear to do just this, so he, as all subtle guides, need to be read in context. Likewise, teachers of subtle truth often, simply due to language and the present need of the student, appear on the side of nonduality or on that of duality, as though pointing from one side or the other~ easy to see as apt, for nonduality does not annul duality, only sees duality differently, for in relation with and in Oneness.
3) direct, non-emotive pointing to Truth - Goldsmith is not an inspirational guide, not in the sense of encouraging by appealing to emotions, as "inspirational" teachers do. He has no intent to pump one up to jump from the ledge of illusion into the Sea of Grace, he is writing to persons motivated by Truth Itself, he being a methodical, steady, noncompromising guide. Goldsmith trusts Truth attracts to Truth.
4) demything "God" - Goldsmith can be seen as the main teacher in the West, while using the traditional Christian scriptures and retaining belief in God and use of the word "God," to demonstrate the importance of, not rejecting God, but demything "God." This not in a rational manner, not even as would a mythologist, but as a sage seeing-into the essence of what "God" intimates free of reason ~ yet, not denying reason ~, institution, and myth. That is, only God can see God, only I recognize I. Then, God is not a myth for us to put on a shelf in the museum of past history, no longer applicable to our assumed superior times and minds. God, for Goldsmith, is God free of any idea of God or no-God ~ free of dogmatic prattling of theists and atheists - the mentalized opposition of the two apparent opposites, revealing both argue from a like position.
5) gently invitaitonal - To God, I, Goldsmith acknowledges one can be invited there, never taken there. He invites us, gently, never pushy, not preachy, to rediscover what could never be lost, only hidden from our sight.
1) spiritualization of Scripture - The written source for most of Goldsmith's work arises from the Christian Scripture, both Old and New Testaments, while he sees Truth as universal. "Spiritualization" means he differentiates between the rational, doctrinal, narrowly religious, and Scripture as an intimation of subtle truth, nondualistic in nature for arising out of I, or God. Most church theologians would see this spirtualization as a misreading, yet Goldsmith is seeing into traditional scriptures a spiritual import free of tradition and prior to rationalization. So, Goldsmith, like all spiritual teachers, reads traditional texts as not explaining but indicating, what appears of gross consciousness manifests subtle awarness. Jesus to say "I and the Father are one" does not mean, then, "I" is a personal I, but I, the same I of everyone, as opposed to the natural self, the composition of elements we refer to as myself. Ironically, the spiritualization only appears a spiritualization when in contrast to mentalistic interpretation. This understanding complements Buddhism, and Goldsmith speaks of Jesus and Buddha has having awakened to the same Truth, only in different cultural disguise.
2) nondual, not monistic - all guides in nonduality face the fact that to speak of the not-One-not-Two is betrayed by the very language of duality, one-and-two ..., he or she is employing. "Spiritualization," then, speaks of seeing into Oneness communicated through the language of duality. Then, the challenge is the effort to do the same in return (i.e., share that insight through linguistic polarities). The conundrum, "How does one teach of Non-separation through the words arising from a world of believed-separation?" Some guides do this well, some do not. Some appear more monistic than nondual, while claiming nonduality. Here, I will not go into the difference; I will say, Goldsmith, possibly better than any nondual guide I have read, differentiates his teaching as nondual, not monistic. One can so stress oneness, he or she appears to negate and belittle duality, this Goldsmith steers clear of. However, some of his writing may appear to do just this, so he, as all subtle guides, need to be read in context. Likewise, teachers of subtle truth often, simply due to language and the present need of the student, appear on the side of nonduality or on that of duality, as though pointing from one side or the other~ easy to see as apt, for nonduality does not annul duality, only sees duality differently, for in relation with and in Oneness.
3) direct, non-emotive pointing to Truth - Goldsmith is not an inspirational guide, not in the sense of encouraging by appealing to emotions, as "inspirational" teachers do. He has no intent to pump one up to jump from the ledge of illusion into the Sea of Grace, he is writing to persons motivated by Truth Itself, he being a methodical, steady, noncompromising guide. Goldsmith trusts Truth attracts to Truth.
4) demything "God" - Goldsmith can be seen as the main teacher in the West, while using the traditional Christian scriptures and retaining belief in God and use of the word "God," to demonstrate the importance of, not rejecting God, but demything "God." This not in a rational manner, not even as would a mythologist, but as a sage seeing-into the essence of what "God" intimates free of reason ~ yet, not denying reason ~, institution, and myth. That is, only God can see God, only I recognize I. Then, God is not a myth for us to put on a shelf in the museum of past history, no longer applicable to our assumed superior times and minds. God, for Goldsmith, is God free of any idea of God or no-God ~ free of dogmatic prattling of theists and atheists - the mentalized opposition of the two apparent opposites, revealing both argue from a like position.
5) gently invitaitonal - To God, I, Goldsmith acknowledges one can be invited there, never taken there. He invites us, gently, never pushy, not preachy, to rediscover what could never be lost, only hidden from our sight.
January 9, 2010
God amazes me!!
Read
June 26, 2012One of the best books a human being can study.
February 2, 2014
This book is a must read as well, I really love is true honor for truth.
Displaying 1 - 4 of 4 reviews