The Path of the Seeker

Quakerism is a mystical tradition that proclaims our direct access to that Light which brings awareness to the world without end. In essence, a Quaker or Friend of the Truth is one who seeks and comes to find the one eternal Light of the Spirit within themself, so that they may come to realize that Light within the world. This realization is an ongoing and perpetual task, but of each person only that which is within their heart to do is asked. The Friends' community serves the role of lending support and direction to its members as we fulfill our inwardly-given calling from the Spirit. In the form of silent meetings for worship, Friends practice supporting each other in our seeking for and resting in an awareness of our ever-present union with the Spirit. When mindful union with the Spirit of Light is outwardly realized, then the Quaker community comes to serve the larger community with selfless love.
There is a path of spiritual self-realization that is not uniquely Quaker, but rather is one shared by all mystics, regardless of their religious affiliation. This path of the Spiritual seeker's is one that requires the greatest devotion towards the Light of Truth, even unto the ultimate self-sacrifice of the false identity as anything besides being one in unity with the Divine. The fullness of God may only be experienced due to the emptiness of self, for these are one and the same. Upon its completion, this path is known to have been undertaken and completed as an act of Grace, bestowed upon its sojourners by the Inward Light, even before it had come to be known to them. Thus, depending upon where one finds themself on the Mystic's Path, each step may be viewed as either prescriptive or descriptive, either having previously been experienced or not yet experienced.
"Every religious system has its ‘Quakers’—those who turn from the outward and the legal and the institutional and focus their attention on the Divine that is within. -Gerald Hibbert, Quaker

The Mystic's Path

The Universal Spiritual Journey

- 1. Be earnest and serious.
  - 1. Focus attention on important matters
      - Become aware of spiritual concerns
      - Courageously follow spiritual leadings
- 2. Become disillusioned with and weary of the world.
  - 1. Find lessened or no joy in worldly activities
      - Feel anxious, frustrated, forlorn, or listless
    2. Doubt externally-received religious teachings
      - Seek personal understanding of spiritual matters
- 3. Wander and seek Salvation outwardly.
  - 1. Consult with the religiously-learned
      - Speak with clergy and philosophers
      - Read Holy writings
    2. Engage in outward religious practices
      - Visit Temples, spiritual landmarks and/or shrines
      - Take part in ceremonies, rituals, and/or rites
    3. Resist temptations
      - Rebuke external influences that oppose what is felt as right
      - Remain steadfast in seeking along the path
- 4. Give up and surrender.
  - 1. Find solitude
      - Visit lonely or quiet places
      - Privately contemplate spiritual matters
    2. Renounce the world
      - Give up seeking outwardly for spiritual understanding
      - Reject or ignore all outside spiritual authorities
    3. Let go of the illusion of selfishness
      - Give up acting under the pretense of personal volition
    4. Look Within
      - Be still and silence the mind
      - Find Peace inwardly
- 5. Realize the Inward Light.
  - 1. Realize Unconditional Love
      - Release fear, doubt, and suffering
    2. See that of God in everyone and everything
      - Accept Divine Perfection as manifested within the world
    3. Carry Inner Peace throughout the world
      - Love God, and others as ourself

Releasement by Georg Gichtel

A Quaker Example of the Mystic's Path

In the Footsteps of George Fox

The following outline is an exemplification of the Mystic's Path from the life of the principal founder of Quakerism, George Fox, as recorded in his own words. It is important to note that the specific circumstances of neither his nor any man's worldly path need be perfectly imitated in order to reach Salvation through the Inward Light, but rather these are only the specifics of their personal spiritual journey while living in the world.
George Fox experienced a complete mental/spiritual breakdown during his years of seclusion, before undergoing a total shift of consciousness or rebirth following his realization that nothing of the world may offer him Salvation or peace, but only the eternal Light of Christ or Divine Awareness within himself. Several events may provide gateways to this type of spiritual experience, some more traumatic, some more gentle, allowing for a wider range of seekers of Salvation to walk the path than would be able to experience it otherwise.

- 1. Be earnest and serious.
  - 'In my very young years I had a gravity and stayedness of mind and spirit not usual in children; insomuch that when I saw old men behave lightly and wantonly towards each other, I had a dislike thereof raised in my heart, and said within myself, “If ever I come to be a man, surely I shall not do so, nor be so wanton.” ' - Journal of George Fox, Chapter 1
  - 'The Lord taught me to be faithful in all things, and to act faithfully two ways, viz., inwardly, to God, and outwardly, to man; and to keep to Yea and Nay in all things. For the Lord showed me that, though the people of the world have mouths full of deceit, and changeable affords, yet I was to keep to Yea and Nay in all things; and that my words should lie few and savory, seasoned with grace; and that I might not eat and drink to make myself wanton, but for health, using the creatures in their service, as servants in their places, to the glory of Him that created them. " - Journal of George Fox, Chapter 1
  - 'When boys and rude persons would laugh at me, I let them alone and went my way; but people had generally a love to me for my innocency and honesty. ' - Journal of George Fox, Chapter 1

- 2. Become disillusioned with and weary of the world.
  - 'When I came towards nineteen years of age, being upon business at a fair, one of my cousins, whose name was Bradford, having another professor with him, came and asked me to drink part of a jug of beer with them. I, being thirsty, went in with them, for I loved any who had a sense of good, or that sought after the Lord. When we had drunk a glass apiece, they began to drink healths, and called for more drink, agreeing together that he that would not drink should pay all. I was grieved that any who made profession of religion should offer to do so. They grieved me very much, having never had such a thing put to me before by any sort of people. Wherefore I rose up, and, putting my hand in my pocket, took out a groat, and laid it upon the table before them, saying, “If it be so, I will leave you.” So I went away; and when I had done my business returned home; but did not go to bed that night, nor could I sleep, but sometimes walked up and down, and sometimes prayed and cried to the Lord, who said unto me: “Thou seest how young people go together into vanity, and old people into the earth; thou must forsake all, young and old, keep out of all, and be as a stranger unto all.”' - Journal of George Fox, Chapter 1

- 3. Wander and seek Salvation outwardly.
  - 'Age 19, then, at the command of God, the ninth of the Seventh month, 1643, I left my relations, and broke off all familiarity or fellowship with young or old.' - Journal of George Fox, Chapter 1
  - 'As I thus traveled through the country, professors took notice of me, and sought to be acquainted with me; but I was afraid of them, for I was sensible they did not possess what they professed.' - Journal of George Fox, Chapter 1
  - 'During the time I was at Barnet a strong temptation to despair came upon me. I then saw how Christ was tempted, and mighty troubles I was in. Sometimes I kept myself retired to my chamber, and often walked solitary in the Chase to wait upon the Lord. I wondered why these things should come to me. I looked upon myself, and said, “Was I ever so before?” Then I thought, because I had forsaken my relations I had done amiss against them. So I was brought to call to mind all my time that I had spent, and to consider whether I had wronged any; but Temptations grew more and more, and I was tempted almost to despair; and when Satan could not effect his design upon me that way, he laid snares and baits to draw me to commit some sin, whereof he might take advantage to bring me to despair. I was about twenty years of age when these exercises came upon me; and some years I continued in that condition, in great trouble; and fain I would have put it from me. I went to many a priest to look for comfort, but found no comfort from them.' - Journal of George Fox, Chapter 1
  - 'Now, though I had great openings, yet great trouble and temptation came many times upon me; so that when it was day I wished for night, and when it was night I wished for day; and by reason of the openings I had in my troubles, I could say as David said, “Day unto day uttereth speech, and night unto night showeth knowledge.” When I had openings they answered one another and answered the Scriptures; for I had great openings of the Scriptures: and when I was in troubles, one trouble also answered to another. ' - Journal of George Fox, Chapter 1

- 4. Give up and surrender.
  - 'I fasted much, walked abroad in solitary places many days, and often took my Bible, and sat in hollow trees and lonesome places till night came on; and frequently in the night walked mournfully about by myself; for I was a man of sorrows in the time of the first workings of the Lord in me. During all this time I was never joined in profession of Religion with any, but gave up myself to the Lord, having forsaken all evil company, taken leave of father and mother, and all other relations, and traveled up and down as a stranger in the earth, which way the Lord inclined my heart; taking a chamber to myself in the town where I came, and tarrying, sometimes more, sometimes less, in a place. For I durst not stay long in a place, being afraid both of professor and profane, lest, being a tender young man, I should be hurt by conversing much with either. For this reason I kept much as a stranger, seeking heavenly wisdom and getting knowledge from the Lord, and was brought off from outward things to rely on the Lord alone. ' - Journal of George Fox, Chapter 1
  - 'But as I had forsaken the priests, so I left the separate preachers also, and those esteemed the most experienced people; for I saw there was none among them all that could speak to my condition. When all my hopes in them and in all men were gone, so that I had nothing outwardly to help me, nor could I tell what to do, then, oh, then, I heard a voice which said, “There is one, even Christ Jesus, that can speak to thy condition”; and when I heard it, my heart did leap for joy. Then the Lord let me see why there was none upon the earth that could speak to my condition, namely, that I might give Him all the glory. For all are concluded under sin, and shut up in unbelief, as I had been; that Jesus Christ might have the preeminence who enlightens, and gives grace, and faith, and power. Thus when God doth work, who shall hinder it? and this I knew experimentally. ' - Journal of George Fox, Chapter 1

- 5. Realize the Inward Light.
  - 'My desire after the Lord grew stronger, and zeal in the pure knowledge of God, and of Christ alone, without the help of any man, book, or writing. For though I read the Scriptures that spoke of Christ and of God, yet I knew Him not, but by revelation, as He who hath the key did open, and as the Father of Life drew me to His Son by His Spirit. Then the Lord gently led me along, and let me see His love, which was endless and eternal, surpassing all the knowledge that men have in the natural state, or can obtain from history or books; and that love let me see myself, as I was without Him. ' - Journal of George Fox, Chapter 1
  - 'I found that there were two thirsts in me--the one after the creatures, to get help and strength there, and the other after the Lord, the Creator, and His Son Jesus Christ. I saw all the world could do me no good; if I had had a king’s diet, palace, and attendance, all would have been as nothing; for nothing gave me comfort but the Lord by His power. At another time I saw the great love of God, and was filled with admiration at the infiniteness of it. ' - Journal of George Fox, Chapter 1
  - 'One day, when I had been walking solitarily abroad, and was come home, I was taken up in the love of God, so that I could not but admire the greatness of His love; and while l was in that condition, it was opened unto me by the eternal light and power, and I therein clearly saw that all was done and to be done in and by Christ, and how He conquers and destroys this tempter the devil, and all his works, and is atop of him; and that all these troubles were good for me, and temptations for the trial of my faith, which Christ had given me. ' - Journal of George Fox, Chapter 1

As detailed above, through his complete personal surrender to the Light of Truth, George Fox underwent a significant alteration in his state of consciousness, and became self-aware of this striking change. Waiting in stillness and silence upon the Spirit is one way that others may gradually come to such a radical shift in or expansion of awareness, and this is the way that Fox advocated for Friends, but in truth it does not matter in what way this expansion of consciousness of the Light occurs. Contemporary Quakers, while many of whom still hold to Fox’s original prescribed method of silent meeting, have come to accept and even sometimes practice additional or alternative methods of accessing the Inner Light, but while remaining true to Fox’s veritable foundational teaching that there is that of God in everyone, and that Christ, being one with the Light, has come to teach His people Himself.

George Fox on the Mount of Vision by Violet Oakley

Other Friends' Writings Concerning the Path

The giving over or laying down of one's own desires or will is a universally described requisite for experiencing inward awareness of the Spirit, known as contemplation, within Quakerism. This process of releasement, or dying to one's self, is what allows the Inward Light to shine forth clearly in our perception, so that we may come to discern God's Will for us and eventually realize our union with the Divine. As time goes on, and this releasement unto Love continues, in accordance with our faith, through God's Grace, the inward stillness and silence that it facilitates begins to pervade all aspects of our life, and our grasping, searching, and anxiety decrease, and we come to trust more and more in the Light of Being. Thus is the path of the seeker at an end, and one who is a Friend of the Truth need now only center down into stillness and silence, and wait upon the Spirit to direct them. Otherwise, unending searching keeps us from finding, and following others keeps us from discovering ourselves, for we have never been lost but in our own minds. All that we must do is practice those means which allow us to realize this. The Kingdom of God is wherever we are, here and now, at hand. We are all the Children of God, inseparable from Him, no matter what, for God is truly One, and letting go as deeply as we are able, however this may be done, is what is required of us to realize this.
"Art thou in darkness? mind it not, for if thou do it will fill thee more, but stand still and act not, and wait in patience till light arise out of darkness to lead thee.""There is a spirit which I feel, that delights to do no evil, nor to avenge any wrong, but delights to endure all things in hope to enjoy its own in the end. Its hope is to outlive all wrath and contention, and to weary out all exaltation and cruelty, or whatever is of a nature contrary to itself. It sees to the end of all temptations. As it bears no evil in itself, so it conceives none in thought to any other: if it be betrayed, it bears it; for its ground and spring are the mercies and forgiveness of God. Its crown is meekness, its life is everlasting love unfeigned, and takes its kingdom with entreaty, and not with contention, and keeps it by lowliness of mind. In God alone it can rejoice, though none else regard it, or can own its life. It is conceived in sorrow, and brought forth without any to pity it; nor doth it murmur at grief, and oppression. It never rejoiceth but through sufferings; for with the world’s joy it is murdered. I found it alone, being forsaken. I have fellowship therein with them who lived in dens, and desolate places of the earth, who through death obtained this resurrection, and eternal holy life."-James Nayler , Quaker
“Give over thine own willing, give over thine own running, give over thine own desiring to know or be anything, and sink down to the seed which God sows in thy heart, and let that grow in thee, and be in thee, and breathe in thee, and act in thee.” "As the soul is more emptied of the strength and riches it received from God, so it is more prepared to enter into, and live in, the Pure Being itself. For nothing can live there which veils. In the life God was, and is, and is to be all in all forever. Therefore, that which enters there, and lives and abides there, must be poor, empty, naked, nothing, and remain nothing forever. But as it gathers anything from the fullness, and becomes anything in itself, it is thereby shut out.""I was in a poor, low condition, when the Lord formerly visited me. I was as lost, as undone, as miserable as any. Whatever knowledge, whatever life, whatever precious virtue I then received was from God’s grace; but it was still his own, and I found that he could call for it at his pleasure. And surely, he who has received from the fountain ought to trust and to give back again to the fountain when he calls for it, and then to remain empty, naked, desolate, until he be again freely visited. This is a hard lesson, who can learn it? Who can trust his life to the fountain and lie open to whatever follows? Yet this did the Lord require of me. And since my heart was not willing to part with my life, but rather strove to retain it and to grow in this first experience of grace unto perfection, he broke it after an unutterable manner, and brought such misery and desolation upon me as I could not possibly have suspected. And now he is teaching me to live more fully upon his grace, or rather upon the spring, where I am nothing, where I can be nothing forever, but he is and will be what he will be, and when he will be. And now nothing in me can be satisfied with him, except what is of him, and lives in him. And here all that I have known, or formerly tasted of him, springs up again at his pleasure; and I drink of the old wine, and also of the new, but I have nothing at my own disposal. And when I cling to anything, or seek to be anything, I lose the spring, and am corrected for my backsliding and adultery of spirit. But then I am again visited with fresh love, and the springing up of fresh power and life, and fresh visitations of the rich mercy and grace which the everlasting fountain naturally opens in its own. The pearl is exceedingly rich, the treasure of life unutterable. He that will possess it must sell all for it, even all his lusts and corruptions, indeed all the riches of his nature (the best of his will, the best of his wisdom most refined). Not only this, but all the riches of his spirit, all that he has held or can hold outside of the life. Then, when he is poor in spirit, and has nothing in himself but emptiness, nothing so much as to receive or retain the life except what is formed, grows up in, and is preserved in the life, according to its own mere will and good pleasure, then only is he fit to be comprehended and brought forth in the eternal spring. Perfectly happy is he who is perfectly possessed by the spring; yet he is not without a proportion of blessedness also who is mourning after it and traveling towards it. This can never be attained by the natural part retaining the letter of any spiritual revelation or knowledge; but only by beginning in the eternal virtue, abiding in it, and traveling from death to death, and from life to life, until all be slain which is to die and perish in the way, and all be raised and perfected which is to receive and live in the kingdom and crown of life forever. This crown the Lord lays before all to run after, but none but the spiritual seed (begotten of and abiding in the Spirit) can obtain it.""Seek not ease in the flesh, no, not in the least; but take up the cross every day, in everything, till the earthly be slain; until the wisdom and strength of the flesh be wholly subdued, and then the wisdom and power of God will become natural.""Keep to the sense, feeling, and experience, and beware of the understanding, the imagining and conceiving mind. The mind cannot be useful to God, nor bring forth anything for God, until it be newly cast, and newly molded.""The light came from the Spirit that gave forth the Scriptures; it is of the same nature with the light that shone in them that gave forth Scriptures. It speaks the same thing as Scriptures, it leads to the same thing, and it opens and witnesses to the words which the Scriptures speak. Therefore, the light brings the Scriptures (which have long been abused) into their true use. Indeed it puts an end to the corrupt use of Scriptures, and to man’s inventing and forming things out of them, and brings them into their true use and service. It takes the Scriptures out of man’s hand, who has slain the life by his use of them. It puts the Scriptures into the hands of the Spirit, who makes the words again pure and quick and living; purging away man’s defiled and dead conceivings and interpretations of them. A man must know the Spirit, come to the Spirit, be joined to, and be in union with the Spirit, before he can have the true understanding of the Scriptures. The Scriptures indeed are the words of God, or various expressions of his mind. Now the man who searches these before he has the Spirit cannot know the truth, but can only guess and imagine. And it is from here that so many sects and denominations are sprung up in the world, according to the variety of their imaginations. One sort of men cry, ‘This is the way, this is the truth, this is the church, this is the worship.’ Another sort cry, ‘That is not it; that is superstition and error; but this is it!’ And so a third and fourth, etc. It is the same with the Scriptures. One says this is the meaning; another says it is not so, but this is the meaning. They let their own reasonings and imaginations loose, and there is no foundation of certainty. But if they had waited for the Spirit to begin with, and gone on no further than he opened to them, all these doubts and dissensions would have been choked... He that begins with the Spirit of God, giving himself up to the light which comes from him, comes to true union with God, and to the experience of the life. This one finds a true growth and knowledge of the Spirit of God, whereby he comes to know and understand the Scriptures, which came from the same Spirit. In this way he also comes to be able to measure the deceit of his own spirit, which formerly led him astray, and also to see and measure the spirits of deceivers. But he that is in the deceit, in the imaginations, outside of the true knowledge, he cannot know the deceit of his own spirit, or the spirits of deceivers.""This then is the way of redemption; to wait to feel the appearance of the light of the Spirit in the heart; and, at its least or lowest appearance, to be turned from the darkness towards it."-Isaac Penington, Quaker
"As there can be nothing more opposite to the natural will and wisdom of man than this silent waiting upon God, so neither can it be obtained nor rightly comprehended by man but as he layeth down his own wisdom and will so as to be content to be thoroughly subject to God. And therefore it was not preached, nor can be so practised, but by such as find no outward ceremony, no observations, no words, yea not the best and purest words, even the words of Scripture, able to satisfy their weary and afflicted souls; because where all these may be, the life, power, and virtue which make such things effectual may be wanting. Such, I say, were necessitated to cease from all outwards and to be silent before the Lord, and being directed to that inward principle of Life and Light in themselves as the most excellent teacher, which 'can never be removed into a corner,' came thereby to be learned to wait upon God in the measure of life and grace received from him, and to cease from their own forward words and actings in the natural willing and comprehension and feel after this inward Seed of Life; that, as it moveth, they may move with it and be acted by its power and influenced, whether to pray, preach or sing. And so from this principle of man's being silent and not acting in the things of God of himself until thus acted by God's Light and Grace in the heart, did naturally spring that manner of sitting silent together and waiting together upon the Lord. For many thus principled, meeting together in the pure fear of the Lord, did not apply themselves presently to speak, pray, or sing, &c., being afraid to be found acting forwardly in their own wills, but each made it their work to retire inwardly to the measure of Grace in themselves, not only being silent as to words but even abstaining from all their own thoughts, imaginations and desires, so watching in a holy dependence upon the Lord thus his Name comes to be one in all, and his glory breaks forth and covers all; and there is such a holy awe and reverence upon every soul that if the natural part should arise in any, or the wise part, or what is not one with the Life, it would presently be chained down and judged out.""And therefore, when the soul comes to this silence, and, as it were, is brought to nothingness, as to her own workings, then the devil is shut out; for the pure presence of God and shining of his Light he cannot abide, because so long as a man is thinking and meditating as of himself, he cannot be sure but the devil is influencing him therein, but when he comes wholly to be silent, as the pure Light of God shines in upon him, then he is sure that the devil is shut out, for beyond the imaginations he cannot go, which we often find by sensible experience."-Robert Barclay, Quaker
"Look not out, but within… Remember it is a still voice that speaks to us in this day, and that it is not to be heard in the noises and hurries of the mind; but it is distinctly understood in a retired frame.""The way, like the cross, is spiritual: that is an inward submission of the soul to the will of God, as it is manifested by the light of Christ in the consciences of men, though it be contrary to their own inclinations."-William Penn, Quaker
“Center down into abasement and nothingness. … This is what I labored after: to be empty, to know nothing, to call for nothing, and to desire to do nothing.” "For it is God that worketh in the willing and obedient soul, both to will and to do of his own good pleasure; but this can only be witnessed by such as experience their own wills to be mortified and slain by the power of the cross inwardly revealed, whereby the true spiritual atonement is made."“For true Christianity is nothing else but a real and complete mortification of our own will, and a full and final annihilation of all self-exaltation.” "And it is a great thing when ministers keep in remembrance that necessary caution of the divine Master, not to premeditate what they shall say; but carefully to wait in the nothingness and emptiness of self, that what they speak may be only what the Holy Spirit speaketh in them; then will they not only speak the truth, but the truth, accompanied with power, and thereby profit the hearers."“For if thou willingly surrenders thyself as an offering to God – to do his will, as by the Light in thy own heart and conscience he is pleased to manifest it to thee – thy understanding will be more and more opened into those things that concern thy present and everlasting peace.” -Elias Hicks , Quaker
"There is no way to find yourself until you discover how utterly to lose yourself."-Rufus Jones, Quaker

Paradiso Canto 31 by Gustave Dore

George Fox’s Commission

With a Exhortation by Isaac Penington

Once the seeker has realized or come into union with the Light or the Divine Will, they are no longer a seeker, but a Friend of the Truth, and are commissioned to perform those tasks revealed unto them by the Inward Light, which are placed in their heart by the Spirit. In general, Friends have found their commission, as George Fox said, to “be patterns, be examples in all countries, places, islands, nations wherever you come; that your carriage and life may preach among all sorts of people, and to them; then you will come to walk cheerfully over the earth, answering to that of God in everyone; whereby in them you may be a blessing, and make witness of God in them to bless you”, but the particulars of doing this manifest differently in each person, according to their own unique nature.
The following excerpt describes George Fox's personal commission, as revealed to him by the Inward Light, and it is recounted here not to be declared necessarily as a universal charge for all Friends to follow, but rather as a clear example of a personal directive which one particular Friend was called to undertake in his particular life. In the following passages, rather than issuing a condemnation, George Fox is describing an alternative to outward, worldly religious practices, and his own commitment to sharing his conviction of such with all people. Fox found that God's Will is to tear down the walls that we have built which falsely separate ourselves from each other, from God, and to keep us in a perpetual state of openness, potentiality, tenderness, flexibility, humility, meekness, adaptability, flowingness, and kindness; being Love. However, let us remember to always attend to what the Spirit has called us to do in our own hearts, in accordance with what its Light has personally revealed there. regardless of any seemingly contradictory outside influences - including even those of other Friends, when necessary.
Additionally is included an exhortation by Isaac Penington, which echoes Fox's views below. This conscious paring-down of any extraneous personal religious practices which are derivative rather than authentic, being influenced by the world rather than from the Spirit within each person, is a defining aspect of Quakerism. Many Quakers believe that the only thing universally necessary for salvation is to realize God within. This is not to say that other means of bringing attention to God within us are not individually necessary, but rather that the only thing necessary for all people is to find God within.
"Some time after, the Lord commanded me to go abroad into the world which was like a briery, thorny wilderness. When I came, in the Lord’s mighty power, with the word of life into world, the world swelled and made a noise like the great raging waves of the sea. Priests and professors, magistrates and people, were all like a sea, when I came to proclaim the day of the Lord amongst them, and to preach repentance to them.
I was sent to turn people from darkness to the light, that they might receive Christ Jesus; for to as many as should receive him in his light, I saw he would give power to become the sons of God ; which I had obtained by receiving Christ. I was to direct people to the spirit, that gave forth the scriptures, by which they might be led into all truth, and so up to Christ and God, as those had been who gave them forth. I was to turn them to the grace of God, and to the truth in the heart, which came by Jesus; that by this grace they might be taught, which would bring them salvation, that their hearts might be established by it, their words might be seasoned, and all might come to know their salvation nigh. For I saw that Christ had died for all men, was a propitiation for all, and had enlightened all men and women with his divine and saving light; and that none could be true believers, but those that believed in it. I saw that the grace of God, which brings salvation, had appeared to all men, and that the manifestation of the spirit of God was given to every man, to profit withal. These things I did not see by the help of man, nor by the letter, though they are written in the letter; but I saw them in the light of the Lord Jesus Christ, and by his immediate spirit and power, as did the holy men of God by whom the holy scriptures were written. Yet I had no slight esteem of the holy scriptures, they were very precious to me ; for I was in that spirit by which they were given forth ; and what the Lord opened in me, I afterwards found was agreeable to them. I could speak much of these things, and many volumes might be written ; but all would prove too short to set forth the infinite love, wisdom, and power of God, in preparing, fitting, and furnishing me for the service he had appointed me to; letting me see the depths of satan, on the one hand, and opening to me, on the other hand, the divine mysteries of his own everlasting kingdom.
When the Lord God and his son Jesus Christ sent me forth into the world to preach his everlasting gospel and kingdom, I was glad that I was commanded to turn people to that inward light, spirit, and grace, by which all might know their salvation and their way to God; even that divine spirit which would lead them into all truth, and which I infallibly knew would never deceive any.
But with and by this divine power and spirit of God, and the light of Jesus, I was to bring people off from all their own ways, to Christ the new and living way; from their churches, which men had made and gathered, to the church in God, the general assembly written in heaven, which Christ is the head of; and off from the world’s teachers made by men, to learn of Christ, who is the way, the truth, and the life, of whom the Father said, 'This is my beloved son, hear ye him;’ and off from all the world’s worships, to know the spirit of truth in the inward parts, and to be led thereby, that in it they might worship the Father of spirits, who seeks such to worship him; which spirit they that worshipped not in, knew not what they worshipped. I was to bring people off from all the world’s religions, which are in vain; that they might know the pure religion, might visit the fatherless, the widows, and the strangers, and keep themselves from the spots of the world: then there would not be so many beggars; the sight of whom often grieved my heart, as it denoted so much hardheartedness amongst those that professed the name of Christ. I was to bring them off from all the world’s fellowships, prayings, and singings, which stood in forms without power, that their fellowship might be in the holy ghost, the eternal spirit of God; that they might pray in the holy ghost, sing in the spirit, and with the grace that comes by Jesus; making melody in their hearts to the Lord, who hath sent his beloved son to be their saviour, caused his heavenly sun to shine upon all the world, and through them all; and his heavenly rain to fall upon the just and the unjust, (as his outward rain doth fall, and his outward sun doth shine on all,) which is God’s unspeakable love to the world. I was to bring people off from Jewish ceremonies, from heathenish fables, from men’s inventions and windy doctrines, by which they blowed the people about, this way and the other way, from sect to sect; and from all their beggarly rudiments, with their schools and colleges, for making ministers of Christ, who are indeed ministers of their own making, but not of Christ’s; and from all their images, crosses, and sprinkling of infants, with all their holy-days, (so called.) and all their vain traditions, which they had got up since the apostles’ days, which the Lord’s power was against. In the dread and authority thereof was I moved to declare against them all, and against all that preached and not freely, as being such who had not received freely from Christ."
-George Fox, Quaker
"Idolatry is the worshiping of God without his Spirit (this is the plain, naked truth of the thing). To invent things from the carnal mind, or to imitate things which others who had the Spirit did in the Spirit, by the command of the Spirit, this is idolatry. An invented or imitated church, ministry, or worship, without the life, without the Spirit, these are the work of men’s hands and are idols, and all that is performed herein is idolatry. (Rev. 9:20.) This is a religion without life, a worship without life. For the living God, the Lord God of endless life and power, is alone worshiped by his Spirit, and in the truth of that life which he begets in the heart. All other worship, however spiritual it may seem, is idolatrous. This is a standing truth: whatever is not of the Spirit of God in religion and worship is of the spirit of antichrist. Whatever the spirit of man has invented or imitated is not the thing itself, is not the true worship. For the true worship is only and continually in the Spirit and never out of the Spirit. The true praying is in the Spirit; the true singing, in the Spirit; the true preaching, in the Spirit: whatsoever is out of it is of antichrist in man. Now therefore give up all your religion, your knowledge, your worship, your practices, which are outside of the Spirit. Return unto the Lord, and wait for his raising of that seed in you which once began to spring, but is now slain, and lies in death and captivity under all these. Therefore, those who dwell in Babylon, put away all your images and likenesses of truth. Put away your false faith (which can never overcome the worldly nature and spirit in you), and your false hope (which can never purify your hearts), and your feigned humility, and self-willed fasts (which can never bring down the lofty, exalted nature in you), and your false love (wherewith you can never love the brethren in the truth) and your false zeal, meekness, holiness, etc. For all of this springs and grows up from the wrong seed. Put away all your praying, reading, and preaching which you have taken up and do practice in your own wills, which will should be crucified; and with which no service, worship, or performance can be pleasing to God. Wait for the raising of the true seed of life, in the true simplicity, whereby you may serve God acceptably here, and be saved hereafter. And be not mockers, lest your bonds be made strong; for the destruction is determined against you by that Spirit of life whose breath will waste you. All flesh is grass, and the glory thereof is as the flower of the field! Surely this people is grass, and their zeal and profession of God is like the fading flower."
-Isaac Penington, Quaker
The last idol is truly the belief in the existence of anything, including a self, that is separate from God. The belief in such is the sin which causes all suffering, but its remission through metanoia (transformation of the soul/mind) results in eternal peace. What we find in the silence and stillness is the radical acceptance of Ultimate Reality as the One True Being. With this in mind, the Gospel is revealed as this: we are already complete, the promise is fulfilled, all striving is finished, and we simply must believe this for it to be true. The Kingdom of God is in our midst, and all is ever perfect, if only we accept God’s Will as our own. All that we must ever do is Love, and be at peace.

Woe to the Bloody City of Lichfield, depicting George Fox, by Robert Spence

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