My Husband (tape)

Tonight’s subject, you may find it a little bit — I do not apologize for it — always believe that whatever is most profoundly spiritual is in reality most directly practical. When you open the Bible, you are in the midst of history. It’s not secular history, it’s sacred history. [Uncertain: garbled clause] has fulfilled the duty of individuals who live and walk the face of this earth. It has followed the view of you, who in all the same way, great indeed he confesses, is the mystery of our religion. By mystery, we do not mean a matter to be chastised, but a truth that is mysterious in character.1161 ¶1

If you do not know this and you haven’t had the vision of never experiencing spiritual pain beyond this mistake, as many church priests do, there is a book today that’s very powerful, written by a bishop of the Church of England. It’s called Honest to God, and it swept England, Canada, and this country. It’s a best-seller. And the vision is a glorious one. He said Christianity is rooted in a myth and image that have no application to modern scientific man. And he calls upon the Christian church to strip itself of much of its traditional doctrines, such as the incarnation of Jesus. But is it a vision? One who is in control of so many who are needless in the church, but he’s never had his grace, he knows his love of the Christian mission. And seeing him through his secular eyes, he does not see it.1161 ¶2

Tonight the subject is My Husband. This is taken from the 54th chapter of the Book of Isaiah. The New Testament interprets the Old, not the other way around. So here we speak of My Husband. And this is the quote: “Your Maker is your husband, the Lord of hosts is his name. The Lord calls you as a woman forsaken and grieved in spirit. For a brief moment the Lord will forsake you, but he will gather you with great compassion. For a moment you will be faced with everlasting love, saith the Lord, and then you will be the bride of the Lord.”1161 ¶3

For if he is my husband, then I must be a bride. And if he is the husband of my wife, well then, she is his bride. This is addressed to every child born of woman: your Maker is your husband. For this is a great mystery. To understand it, we must search the Scriptures, and we go back to the very first use of the word. The word translated husband is the Hebrew ish, defined in the second chapter of Genesis. And there it is translated “man” [uncertain: “with a huge big chapel”], and man must leave his father and mother, leave all, and cleave to his wife, until they become one flesh. So this is the man who is spoken of, who is the Lord.1161 ¶4

When you see it, when you understand the story of Jesus Christ — this is the new testimony of the son of David, of this man, without his animation, his life, till the seat of death is passed, and he goes on with evils until he fuses with us, and we are one. It is God’s purpose to give himself to men, as though there were no others in the world, just God and men, and he’s any, only man. For the human that he will meet will only be you, and you will be God. That’s the soul — that God himself enters this door. All of us, if those who enter, but may some get very good in visions of eternity, to bear a wing and see Jesus. I’m going to encourage you all that the females are your reward. It’s my mother, Lord — this God of pleasure and love, this is the linen cloth she wore for me, darning herself in her guest door, this God, when I ate. Lay down a grave between me in visions of eternity.1161 ¶5

How do I know it? How do I know the action in it? I must read the story of one. For the story of Jesus is a fact of God, the most audacious promise of what one day he’d experience of the believer. So you and I have told the story. Does it fall on the ground or is it absorbed? The sower goes forth, and he sows the word, the message of salvation. And some hear it, and clearly are receptive, believing all things are possible to God. Others hear it, and, I forbid, reject it — that is a myth, it is a strange energy that has no basis whatsoever in this modern scientific age. Others hear it and doth believe it, but the cares of the day are greater than their faith [uncertain: “in extraneity”]. But there are a few of us who hear it, and we are quite willing to go through fear for the fulfillment of that prophecy — that God gives himself through you, and so completely [uncertain: “result me, to be wronged in me, I am angry”].1161 ¶6

How will I know it? For his glory tells me how I will know it. It happens sometimes, as I walk the earth, it comes like a thief in the night, because at one moment in time, the Word was planted, and raised, and came into my life, and I believed it, and then it grew in secret. For he who began a good work in me, he promised he would bring it to completion.1161 ¶7

Well, what is that day called? Jesus Christ. Well, I will tell you: because he wants me to simply scratch from the page the incarnation of Jesus, because he doesn’t know the mystery. Of one billion Christians in the world, what percentage really do know the mystery — that a little child was born two thousand years ago in some strange and lonely manner? That’s not the mystery. [Uncertain, heavily garbled passage] himself, which is God, the Word of Jesus, is Jehovah — if I had heard that he knew, it would have been somewhat Jehovah, Jehovah, Jehovah, and there’s a completion for Jehovah after Jehovah, of the core of the Word, who to be Jehovah — and the Word of Jesus, Jehovah, says, as we are told: “I am the Lord your God, the Holy One of Israel, your Savior.” And you — it’s the same thing, calling us, ending death’s draw of a human skull and becoming the dreamer of that man. And all things are possible to man if he knows who he’s dreaming, but all things are possible to God if I know who he really is — my own wonderful human imagination, and that is Jesus Christ.1161 ¶8

Are you ashamed, embarrassed, afraid of anything? When I speak from experience, I am not theorizing. [Uncertain, heavily garbled: “Greatest one begins to show the meaning to all his wisdom. To where reason, unique, may we find any concordance, the biblical concordance, it needs to awaken, to rouse our spirit. Come the great, it has exactly the experience that you have.”] When that moment in time comes for you to begin to awake, and you do awake, you have the feeling that you are dead, you are asleep, and the only thing that can rouse you to it is where you are when you awake. You are in a cell. You are in a grave [uncertain: “of the Great Racial Star”], and you know even the tomb. That’s the only thing that conveys to you a feeling that you must forget, for if you were not a baby, someone thought you a baby, for you find yourself in the grave, and the grave is your skull, and then you come out of your skull, just in the manner that a child is born, to find a symbol of your birth [text trails off, unresolved]. And he will take from the Christian faith that secret sign of the incarnation. And may I tell you, it is evident that child has ever longed, if you will, to symbolize your birth, your resurrection.1161 ¶9

Let us turn to the first act, which is the act of the resurrection. In the second chapter of the Book of John, there is a conversation between a woman called Martha and the one called Jesus Christ. But let me remind you, this is not secular history — this is sacred history. For our evangelists were not, as the fighting saints and kings of the past, historians. They desired to pass on the message of salvation as teachers who themselves experienced salvation. You are not historians, you are men who are describing this strange supernatural [uncertain: “machine”] that began to awaken in you.1161 ¶10

So on this occasion, Martha makes the statement [uncertain: “that you are not deceptives”]. Jesus said to her: “I am the resurrection, and the life. He that believeth in me, though he die, yet shall he live. Do you believe this?” And she answered, “Yes, Lord, I believe you are the Christ, the Son of God.”1161 ¶11

Listen to me now: “He who is coming into the world” — the translation from the Greek. The King James Version gives this for that passage: “He who shall come into the world.” For what I say, “he who should come into the world,” or “he who is coming into the world,” implies he is not in this world. “I am the resurrection, and the life” [uncertain: “the derivative”]. “Yes, Lord, I believe him,” the text tells me what she believes. And then came from the [uncertain: “note”], “he who is coming into the world.” Yes, it comes in, in you, not something of the other side. It is surely told to men.1161 ¶12

And then the one who tells the story, the storyteller, disappears. As you know, and so the great storyteller, Jehovah, tells the story of salvation and becomes invisible to man. He who dwelt among men now dwells in man. He dwells in man so man can see him, and he’s looking for him to come from the outside. And the story now becomes invisible, because he takes up presence in it, for his name is I Am. That’s the name of Jesus, which is not in God’s name. No telling — if they ask anything, just say, “I AM, that’s my name forever, and by this name I must be known throughout all generations, for I am that I am.” But you really were something other than his presence.1161 ¶13

May I tell you, the fundamental sin is lack of faith in I AM He. And a man cannot accept the fact that he himself is the presence of his teaching. But the day will come when he will know beyond all doubt, because everything said of Jesus Christ in the Scriptures, he gave himself to experience, and when he experiences all these things, he enables who he is. And he helped him learn to come from above, for he came from within. That’s what he did. God himself gave to [uncertain, likely misheard proper name: “Jethro”] the human [uncertain: “star”]. A man doth in the name of man prepare the visions of eternal life, and let your visions — your dreams, whether they be nightdreams or daydreams — these are the visions of eternity.1161 ¶14

Until you awake, and that long stretch will last six thousand years. When it comes to its end, you will say [uncertain: “with grace”], “Why, behold, the visions of my daydream of six thousand years gather and unwind to us like a serpent of precious stones and gold,” and in this is what’s going on here. With his words, but he did not use his words, you will know and you will see the blood of God — this golden victory mark. And this is what you will say: “I know it is my son.” And then you will cry out, “O my Creator, I am [uncertain: “a leader”].” Your Maker is yourself. And as a humble [uncertain: “leader”], you will be all. You will be you until you become one — not you, but one. And you will say, “I know it is my very self, or my divine nature, and which I am.” And then you use the blood of God for the sin in the heaven.1161 ¶15

And you will always hear this great character, this supernatural being, this [uncertain: “sheep-actor”] in the ground, of the divine descent — and I said, what’s wrong? [Uncertain, heavily garbled] descends to the level of heaven, and in descending, as to God, as God, a present and great mystery of life, through him, he died by the coming day, and breathed death’s door, and breathed for six thousand years all the horrors of the world. And when the world is finished, when the world is complete, in man, the fusion is taking place — they are doing war, he’s putting them in the war position, and they are [uncertain: “few”] one new man, and you are the one new man. And then you see the very blood that was shed for you, and you feel good, and as ever, up you go, right in through the ascended state, light-headed, submissive. It comes by revelation, [uncertain: “but it should be me, one who has had revelation”].1161 ¶16

I ask you to believe it. I can’t force you to believe it, but I know what’s in store for you. I ask you to believe me, I can’t force you to believe me, but I know what’s in store for the believer. I know that I’m sure of everything, because you reach the very end of the journey here. Those who have not done this, I would say, will realize it, will have experienced it. [Uncertain: “It means an ancient prayer, only to be restored to life as like this, only to die again, over and over and over, until this experience takes place.”]1161 ¶17

God has told us, in the twentieth chapter of the Book of Luke, so we are seeing a [uncertain: “digression/supergression”], who asked — the scientists of the day, they were called Sadducees — they did not believe in the resurrection any more than the scientists of the day. [Uncertain, heavily garbled: “They can’t find anything in the supply of their brains. They only have the sperm. They analyze it with a microscope, and they can’t find the soul by any instrument.”] So, knowing there is no resurrection in their mind, they ask a question: “Teacher, Moses said, if a man dies, and he left no offspring, that man’s brother shall marry her, who will raise up seed for him. For there were seven brothers. The first one was married, and he died leaving no issue. And the second took her, and he died leaving no issue. And the third took her, and likewise all seven. Then, last of all, leaving no child, the woman died also. Whose wife is she, in the resurrection?” [Uncertain: a shrewd question, meant to trap him on the spot.]1161 ¶18

But this is the answer that comes from the Superlative — we, who devise the entire drama, for the divine purpose of giving himself to us. And his answer is this: “You do not know the Scripture.” For “the sons of this age” should better be translated as those who marry and are born. But our Bible uses the words “marry, and are given in marriage,” which implies procreation and birth. But it’s far better, if you understand it better, if you would say: the sons of this age, they are procreated and they are born. But those who are counted worthy to attain to that age, to the resurrection from the dead, they are neither procreated nor are they born, for they cannot die anymore. They are now sons of God, sons of the resurrection — for that entails that all other than the resurrected must die again. [Uncertain, heavily garbled personal aside: “So when someone dies for God and has not been resurrected in that manner that I tried my best since that moment in my first life to take over, they are restored to life. And they are in a world just as we do this. Yes, they marry, they [likely garbled: “Jew”], they [garbled], and they [garbled]. Just like Israel, with all the problems that we have here in Israel.”]1161 ¶19

So the redemption is to be redeemed from this age. We are, to speak now of the Scripture, the sons of this age, and those who are coming to the world to attain to that age — that is the age of the resurrected, when I know the story, when all of a sudden all of this energy begins to unfold in me. If it unfolds in me, then I know I am he. That’s the only [uncertain: “love of hell”] that was succeeded in his birth, whose birth was to give himself to him. That is the age of the resurrected, when I know the story, when all of a sudden all of this energy begins to unfold in me. I know I am He, as the only one I ever knew that was succeeded in his birth, whose birth was to give himself to me, as though there were no others in the world, just God and you. [Note: the preceding paragraph closely duplicates this one — likely a repetition artifact in the original recording or the ASR pass; both are kept verbatim.]1161 ¶20

And eventually, he created the gifts, and so he created humans with you, and [uncertain: “humanism”] is complete, and you bear his name, and his name is I Am. For it’s happening to you, for I am the blood of God, and I am the blood of your Son, and I say to him, my Son, I know it is my Son, the — my divine Creator and Redeemer, for my — [text cuts off] [Uncertain, heavily garbled: “And my neighbor is my neighbor, and my neighbor is my husband, and my husband and their neighbor are engaged to me, and to refuse became one. No, he became one. Vain. [unintelligible: “Extressed.”] Catered to him.”]1161 ¶21

The whole vast sea from which he was torn to pieces. And he started the resurrection — who, from there to the world, symbolize a gallery of them. And then he brings this into being, and he seems to startle me entirely. You will come to realize how this is the most powerful of all the unveiling of images, the [uncertain: “disheveling”] of vision. God may be with ministers, parents, the [uncertain: “reacting”] of the family. Nothing disturbs him more — the pride of the Savior, that it takes a failure to be deemed to be individual, that he is God the Father.1161 ¶22

Yes, how do you say that? Do you not know the philosophy of Christianity as it is? “I know it. I know it by revelation. Whereas you have taught it in your stories — you have taught it differently, but I have corrected you” [uncertain] within you, if all, it takes David to reveal you to yourself as God the Father.1161 ¶23

For the last revelation of the part of God is followed. For we find in the second Psalm, the statement made to David: “Thou art my Son; this day have I begotten thee.” The Creator himself — I have found David. “He has cried unto me, ‘Thou art my Father, my God, and the rock of my salvation.’” And you have found David, and he is the most amazing thing you’ll ever see. But he will find in the office his calling — Father. And his relationship is forever, and strange enough, you know, as he told you, Paul, that it was all of this — because God gladly gives himself to you, and that moment when he gives you David, he gave you Paul, and he is the father of David.1161 ¶24

David has no mother. No mother has made it — not in the ancient scriptures. Modern translations apply to David a secular interpretation, and so there will remain a mother of David — but not in the ancient scriptures. He has no mother, for it is written, “Thou art my Son; this day have I begotten thee.” And David stands as youth, and David symbolizes, you know what, the whole of humanity, personified as a single youth.1161 ¶25

So, when we are told he put eternity into the mind of man, but he puts it away, where man could not find out what God had done from the beginning to the end — that word, eternity, is a Hebrew word, olam, which translated “world” [uncertain: “to the world, to the mind of man”]. But a new translation in the Revised Version calls it eternity. [Uncertain: “from an evil thought”], history is composed of all the generations of him and their experiences, all viewed into a single thought. And this land, or home, in which all generations reside, and from which they stream — they call it eternity. They call it olam.1161 ¶26

So, David — this single youth — is the consolidation of the whole of humanity, and it stands before you, and you are the father of humanity. God is. And if he seems to bring himself to you, he can hold back one little bit, so that he’s the father of humanity. And all the others, personified as a boy — but the boy comes and follows your father. There he is, in freedom of his past, to give you himself, and that he is to give you Father.1161 ¶27

And then he takes you up, as you are told in the biblical Scriptures: he splits the curtain of the temple, which is your flesh, and then your own blood — not the blood of bulls, and the blood of goats, and the blood of calves, but your own precious blood, the divine blood. And you take it right up into the temple through the curtain of the flesh, and then comes the — that is when the whole world is sealed, and that’s the descent of the dove. And the dove descends and smothers you with affection. And as he smothers you with affection, the world is finished. For that is the descent of the Holy Spirit in the form of a dove.1161 ¶28

And the [uncertain: “ring”] that is present is the [uncertain: “ring”] spoken of at the very end of the Book of John. There are four different endings in the four Gospels, and John rings the deepest, when he breathed upon them, and he said to them, “Receive the Holy Spirit,” as he breathed upon them. But the Holy Spirit cannot be symbolized as death.1161 ¶29

So I tell you that we all want to [uncertain: “switch on”] the truth of this great story. It’s all told in the Old Testament as the foundation to do this new interpretation. You can’t separate it. It would be so New without the Old. And to divorce the Old from the New, it would have no use, it would have no foundation. So the Old Testament is the foundation, and the New Testament [uncertain, unresolved: “in Egypt”].1161 ¶30

And you know the prophets who prophesied the coming of this strange supernatural being. They inquired what personal time is being given by this strange God, as they were inspired by the Scripture. But they were told that time is not yet. So until the time came, you never want to foresee how it will end. And you know, this wonderful mystery and prospect is so different from what it comes to be seen by those who experience it in retrospect. I myself, I could never have envisioned what would happen before it did happen. So here I am sharing with you — this is how it happens. And you never want to know, because you’re never close to the world.1161 ¶31

[Uncertain: “who has had youth-breeders”] — tonight I can answer [uncertain: “indifferently”]. A friend of mine in L.A. has been coming to my meetings for the last few years. He doesn’t wish for one — I may not [uncertain: “like”] my age, I’ll be sixty-one my next birthday, but he is fifty-four. But hereabouts, five months ago, came the birth of the child. [Uncertain, heavily garbled: “For like all the new in the world, what the child has is a small animal. It need not be adjudicated of your next-door neighbor’s birth.”] I have a niece who has had three caesarean operations [uncertain, possibly reversed by ASR: “which is normal... a caesarean is not a normal or natural birth”]. She may have [uncertain: “failed out”] in Italy, for a caesarean is not a normal or natural birth, but you can bring forth a child if he has three [uncertain: “chaperones”] that are aligned in order — to others that will come in another manner. So I cannot say it must now, in this and this moment, no.1161 ¶32

For his need is somewhat, not too much. He thought to find himself, he thought, “I’m going to save him.” The meaning is in the person being — you can’t describe it. It’s meaning, because the word “being” and “spirit” are the same, in both Hebrew and Greek. So you can use the word “spirit” or you can use the word “being.” And so he used the word, and he sometimes used the word “spirit,” but in my own case, it was “wind.” But he felt the wind permeating his whole being.1161 ¶33

And he thought, “What’s happening? I do not know what a stroke would be like if I had one. But I do have a stroke.” Oh, these little human beings are like that. And this kept on for hours. He got up, went outside, got in his car, drove down to where the sun set, and [uncertain: “for the longest walk through the wind is still”], couldn’t leave his car, and he can’t shake it, but he didn’t move on. So he came on back, and [uncertain: “over it, broke into the alley”], and he started up the stairs and left his home in the hills above. He started up the steps to his home, when he saw that there was something blocked out. [Uncertain, heavily garbled: “He said, I wouldn’t turn around, for the weapon I knew that would see what I was holding, it was so unfortunately huge and I couldn’t see out any more, could not have seen what I had. So I walked into the room, still holding it in the wrap, and began to dance with the button. And to me, he knows and remembers now what happened the first time, not knowing the monstrous technology.”]1161 ¶34

And suddenly, as it begins to subside, there in his throat stands this David of the different age, who calls him by his own [name — text trails off]. [Uncertain: “The same Paul of original, the same Paul of all, has happened to me as I’ve told Michael.”] But I say, yes, tonight I am the one who can come forward as a witness to the [uncertain: “fool that I’ve treated”] and who is the one in this world who has heard the story and accepted it, who will give birth to that child, who will discover babies, who will sing as the blood of God, and refine the doubt descending upon it.1161 ¶35

So don’t try to pull me on this level, because it makes sense. I have nothing to do with this world. This is the world of death. And many will not believe me. He thinks this is the world I live in. And this is the world I live in — everything here is pretty dead. But in moments when I came into a room, I knew, if I would arrest something within me, I felt that everything would stand still. If I did, I listened still. Not one [uncertain: “canoe”], not even a burning light, would continue to slack and again fall. [Uncertain, likely a repetition glitch in the source: “They should have broken it. I can see that God died for me when I arrested his motion for me, and I can see that he died for me, and I can see that he died for me, and I can see that he died for me, and I can—“]1161 ¶36

When I released it, everything continued, and completely disengaged — the earth, the moon, the [uncertain: “richest part of the food”], and the dying light, and all the things became [uncertain: “musterable”]. [Note: the following sentence closely duplicates the preceding one — kept verbatim as in the source: “Everything he did and completed his intention — the bird food, the rich bought the food, and the dine the dine — all the things became much more aggregate.”] And the power was not there. It wasn’t in me. So that I tasted, in many cases, the power of the ancient power. That’s the energy, the power of the new life of exercise.1161 ¶37

So here, believe the story as suggested in the Book of Isaiah, and fulfill in the story that you just watched. Your Maker is the groom, and we the bride. The groom, in fact the second chapter of Genesis, must leave everything and cleave to his wife, until they become one — and be the bride, the groom, and back to the second chapter of Genesis: must leave everything, and cleave to his wife, until they become one. Because God has asked us the greatest call that there ever is. He didn’t mention anything that would be [uncertain: “correct”], just on the faith of Israel, which is known as the great Shema: “Hear, O Israel — no room for two, only one.” You are told, in Zechariah, in that day the Lord shall be one, and his name one. And that means I, I alone [text confused/garbled beyond this point].1161 ¶38

So I tell you, in the end, you and I, we belong. For you be the father of myself, you be your son, and I will be your father. And yet, without loss of identity — to me we live, you pray. But don’t try to kill it, to make them fall, till your sunset on this earth — it is not written for this earth, it’s written as a [uncertain: “photo”]. But men will [uncertain: “take a stretcher to the floor”], and believe the most incredible story in the world: that God — I mean God himself — made us so alive, we will wake one day and God becomes man, then man will become God. That’s the most incredible story in the world, and yet I tell you it is true. God taught it. He accepted it. And good — soul shall flow upon this grace that is coming to you after the [uncertain: “reparation”] of Jesus Christ.1161 ¶39

Don’t be afraid of these children — that is how Paul answers this question, because, what is the cause of this situation? We say that life is [uncertain, likely an ASR mishearing rather than the intended phrase: “Ocarina of time”]. We have been united with him who did just like this, gave the best form of human form. And therefore we now know that if we are united in this death, we shall be united in this resurrection. And the resurrection is in us, one by one. It is only Jesus Christ, the Redeemer, who is the Resurrection, the Union. Don’t be ashamed, you [uncertain: “portion”]. And to offer our love, there is no room for two.1161 ¶40

It is simply the unfolding of the interpretation, the recognition, as described and given to us in the Old Testament, that is going into silence. If a person knew, he would bring it at the beginning. It is a gift. It is not permanent. It is completely unmerited. [Uncertain, heavily garbled: “Because unmerited, no one can ever be. They are worthy being jailed, and doubly if you took the Greek word translated word, give you a different definition of it. I find I have at least forty vials of gold, but no total use in the translation of the book. So I use many vials to satisfy my eating towards the passage. After all, we are a little disarranged, for we don’t speak the tongue, but we are to be [guided?] by concordance, and to the concordance are not the fallen definitions.”]1161 ¶41

And take the translations and see what this one said and the other one said, and then come here only to read. So what there was in birth, in what I call your life, would be another book, another life, and I do not know. You take that single little message, which is for including so many people, who by taking thought, the producer of all things, have lost their life. That’s what he says. But then, in certain translations, they say, “who by taking thought can add one cubit unto his stature?” But that was going to be all things and not possible, you know? You know, the modern translation is going to be [uncertain: “bystander will”]. It’s here you use space, there you use time. But you say, who am I to be anxious to end what I call to this point of life? But that’s an intuitive interpretation of every passage.1161 ¶42

Now, what about my reading? I do not know what was the intention of the author when he wrote that. I know that time, what it means in the Old Testament, it’s the reason that Ecclesiastes is. It’s the time to be born, the time to die, but the very point is the time to make your needs and your aims come to play. You might be given certain [uncertain: “dreams of interpretation”] when you’re on the stage, and do certain things with the thought, but you’ve got a cue to enter an acute decision. And so, [uncertain, possibly a mistranscribed term: “the PCS”] did not allow us, for one moment, to believe that any science could prolong your life, in spite of the claim to the contrary. The claim that today we have a new diet, a better understanding of diet, and even if a man doesn’t live long, that belongs to this age. This section of time called the 20th century — when you see it, a 16th century has not ceased to be, because to us in the 20th it is history. It is still taking place, and this will always be taking place.1161 ¶43

So the way it is closed, that’s what Isaiah tells us, and that’s what Ecclesiastes tells us: the world — these are the things that we deserve to see. This is new? This has been already! The age is past. But there is no remembrance of former things, nor shall there be any remembrance of things that are now, among those who come after. When was that written? Three, four thousand years ago. But we don’t believe it’s done. We believe you can, by watching your diet and doing this and doing the other —1161 ¶44

And sometimes we look at a person like a church, and we say, what’s the matter with this? And the person says, well, I don’t know. I don’t know. I don’t know. I don’t know. I don’t know. I don’t know. I don’t know. I don’t know. I don’t know. I don’t know. I don’t know. [Note: this “I don’t know” repetition — eleven times in the source — is kept verbatim; it reads as an ASR repetition artifact rather than intended speech.]1161 ¶45

Diet — I do this and do the other, and suddenly look at a person like a church, who by a hint will bring you into thought concerning diet and health. [Uncertain, heavily garbled passage of personal/anecdotal material, kept close to verbatim: “Smoked 20 oz of acid a day, drank 2 oz of vinegar a day, ate like a pig, and finally ate 9 days a night. And the dietitians will know all about it. He’d read the Eucharist in the morning when he was fifty-two, have a Catholic camp, or he’d have something else. And they don’t care to see about it, but they make a race in one night. What church should they be saved upon by, too? I’m afraid of mine and all their such as you are. But it was to the twenty-five years ago. He was an alcoholic in the street, trying to become a man whose father had means and I’m drinking this great, great mouthful, it’s what it’s made. By no longer is it, well, you could put anything in it, it wouldn’t be a month, but it’s still there. 587.”]1161 ¶46

How is he so bad? I went through all the medications again. You can’t see him today. [Note: contradictory duplicate lines kept verbatim from the source: “He drinks anything on his own. He doesn’t drink anything on his own.”] He drinks anything that is strong, eats anything, and he can’t seem to die. The conclusion has to be, he’s going to die. No, no — [uncertain: “that uses 6,000 months to get said name, but it’s 6 of 6”]. I behold a vision in my day [uncertain: “used to be for”] 6,000 years. So I see the present, past and future for 6,000 years, [uncertain: “that could play as far as a man goes”], where he has to dream the dream of life while the work is being done with it. [uncertain: “For the flame of which remains a bright light, let us make it happen. In our age, that’s the decision.”]1161 ¶47

And so, that’s the wish of God, to let man be his image. But he can’t give himself to a man who is not his image. He has a completed and perfect — so be perfect, as your God in heaven is perfect. When that in you is given by a God that’s perfect, he gives it himself. [uncertain: “Is that a sin?”] Can we have a question, please?1161 ¶48

In evolution, in the appearance of man, yes, but in the creation of God, no. In the appearance of man — the time when I used to hoe a field with a little hoe, today we use a tractor to do it. The time when a man would [uncertain: “bring a raft and go horse to river”], and then he’d [uncertain: “hoe”] some other means of doing it. And so we take man, and in the [uncertain: “ears”] of man we can see the evolution. But there is no evidence [uncertain: “it’s a thought that can”] that a bird is anything other than a bird. [uncertain: “But don’t all these new brains miss? And birds are meant to do as they may, as they need, as far back as man can go.”] They can’t find where a bird goes, other than a bird. [uncertain: “He’s quite what’ll change without her.”] There is no evidence to support it. We have many; go to all the museums, and you might find some of the stages, but [uncertain: “we won’t trade”]. I’m proving to you, to show you what our scientists mean. The others told me that I became this, and I became that, and I became that. [uncertain: “What do you have to do to spoil it? What?”] Well, that’s enough about it. Take it that way. [uncertain: “You are at the moment.”] There’s not a little theory that a man suddenly will be able to make the other one.1161 ¶49

Look, don’t bring the Bible down to this level. Adam and God [uncertain: “took this way. They’re a living one.”] If you take the word [uncertain: “of the word lovey-dovey, it’s a-but-wey”], the ancient Hebrew gave meaning to the word: it was “to fall”, or positively, “the one who causes to fall”; or it was “to blow”, or positively, “the one who caused the wind to blow”; so that the fall was a hindrance in the path of the people [uncertain: “of hell”]. The fall is not what the church talks about. [uncertain: “You and I must return to Israel.”] God made all men disobedient. We have in the chapter of the book of Romans, he made us disobedient that he may have mercy upon us.1161 ¶50

So what was the disobedience? So man had to leave the world of innocence, and he had to [uncertain: “leave the world of experience. But he had moved on to the world of admonition. And so he had the world of innocence by which he had stood.”] So I teach of the knowledge of the [uncertain: “Uniform”]. So conscience is [uncertain: “both”]. Who [uncertain: “thinks the devil person”] has no conscience? He could shoot you and not think [uncertain: “you are any normal”]. Well, he can shoot you [uncertain: “in the eye”], but he doesn’t know why. But when he tastes of the knowledge that we need, and enters the world of experience, well then, from then on, in the world of experience, he will suffer with his conscience, and then — and then you will look into the world of imagination, only as you walk out of the world of innocence, into the world of experience.1161 ¶51

So it’s a promise of prayer. You claim everything that has come forth, and that it’s going to be consummated. You’re told, but then you know it’s not. “As I have thought, so shall it come to pass. As I have purposed, so shall it stand.” And my anger will not turn back until I have executed and accomplished the intents of my heart [uncertain: “in the maladies you understand it well”]. But not to the very end will man understand the necessity of suffering — if I didn’t suffer, like I put my hand on fire, but as long as a hand is necessary enough to put my hand near it, I detect danger. But suppose I couldn’t? [uncertain: “He told me. I wasn’t sensitive enough. I know who is my channel, so be it. So be it, have the reason for accepting the end of all.”] But in the end, the glory transcends the suffering, for the glory is [uncertain: “lost into itself”], to you.1161 ¶52

What man can imagine, man becomes. Yes, man’s imagination is manifested in the imaginations of others. Here in this room right now, there is a thing in this room that wasn’t first only imagined. Look at it, [uncertain: “for though in the vast, vast world you can find one thing that wasn’t first only imagined”]; but the interval between imagined space and its fulfillment — it has to be first imagined. So I think we can ask the question: can man walk at all where his imagination has never walked before? [uncertain: “Indeed, Antony’s known.”] We are now sending men in space, and they’re getting out of their vehicles and going in space. They had first to be imagined before it would be done.1161 ¶53

[uncertain: “I said,”] if we are finding all kinds of things here, below the earth, below the sea, tomorrow we will find things [uncertain: “that love us”], perhaps floating in space. [uncertain: “Only a very long time ago, didn’t we? It’s very hard. It’s about to find the love that we want. And some day we’re going to find it floating in space one day. Continue that. See it floating in space. We’ll find it one day.”] All things that man can imagine, man can realize. So I ask you to imagine only the love. Only the loveliest things in this world are going to help you in life. Until tomorrow. Thank you.1161 ¶54