Lectures

This is one of the most difficult subjects I have to tell. Had I not experienced it I wouldn’t dare attempt it. God’s promise is true; he who promised it is faithful, and is being fulfilled in every being in this world and the unnumbered beings to come. The first statement of it, you find in Genesis 17. We are told on the surface that Abraham was ninety-nine and he was promised an heir, a son. If you are familiar with the story, he had a son who was described as a “wild ass” in the 16th chapter. That one was born of a servant of the household of Abraham, born of Hagar, born of a slave; and the Lord said unto her: “You will have a son and his name will be Ishmael (“God hears”). He shall be a wild ass of a man; his hand against every man and every man’s hand against him.” Abraham wanted a son born of Sarai. He was ninety-nine and she was ninety. This is all symbolism. He was told he would have a son and his name would be Isaac (“he laughs”). Then we are told that God fulfilled his promise, and he who was ninety-nine and she ninety brought into this world a son called Isaac. That is the first suggestion of God’s promise to man. Prior to that everything was preparatory, how to prepare man. To prepare us for this moment in time that we would become receptive enough, sensitive enough, to receive this promise.970 ¶1

We are told in the book of Galatians that the one promised was Jesus Christ. Listen to the words carefully: “Now the promises were made to Abraham and to his offspring. It does not say, ‘And to offsprings,’ referring to many, but referring to one, ‘and to your offspring,’ which is Christ.” Here we see the one promised was Jesus Christ. Your offspring, Jesus Christ.970 ¶2

Now we turn to Acts 26. Here Paul is brought enchained before King Agrippa. And the king said to him: “You may plead your own case, you may defend yourself.” And he said: “Here I stand on trial for my hope in the promise God made to our fathers, to which our twelve tribes hope to attain, and eagerly, earnestly worship night and day. And for this hope I am accused by Jews, O king. Why is it thought incredible by any of you that God raises the dead?” Here is our hope: if the dead is not raised, what does it matter if you build the greatest monument in the world to yourself; if you made billions and you are not raised from the dead, what does it matter; or all the accomplishments of the world, if it wears out like a garment and that is his last moment? “And here I stand on trial for my hope in the promise, made by God to our fathers.” Why am I on trial? I believe it. So, here is Paul’s plea before the king: “Why am I on trial?”970 ¶3

Now let me tell you my own personal story about it. I heard it, as you have heard it. I was raised in the Christian faith, as many of you were, and I heard it as my mother and father heard it, and I didn’t understand it. No priest, no rabbi, no minister tells it. They spoke of the Bible, or you go to a medium to hear and commune with someone who is supposed to be dead, and they all bring voices back. It hasn’t a thing to do with it. It hasn’t a thing to do with any medium and extra-sensory perception – it’s something entirely different. Here I move across space in this world, and then a moment when I least expected it – in fact I didn’t expect it, I hadn’t the slightest idea what this was all about. That is why I am so encouraged, because I did not expect it; I did not look forward to it in this life, therefore I know the promise will be kept and everyone will receive it. I did not earn it. No man is good enough to earn it. The promise is unconditional. So, here I am, a normal man with all the limitations and weaknesses of man. If I had to go back to my fifty-eight years, all the things I would judge harshly, if I sat myself in judgment. And I, who could not conceive myself worthy to receive this fantastic gift!970 ¶4

One night I went to sleep quite normally in the city of San Francisco, and in the wee hours of the morning a most intense vibration was taking place in my head and I begin to awake. Instead of awakening on the bed in my hotel room, I am awakening in my skull to find my skull not a room – my skull is a sepulcher, a tomb, and I am fully awake in my skull – alone. For the first time in eternity I really was awake. There was one moment of panic, and after that moment of panic I began to feel around, and I felt the base of my skull and I pushed and something gave, and out I came, head first, just like a child being born, and down I came, inch by inch by inch. I pulled myself out of my skull and there I lay on the floor for a few seconds. Then I arose, and looked back at the bed and there was my body on the bed. It was ghastly pale, tossing my head from side to side. Then I heard this wind – a fantastic wind, as described in the book of Acts – and here came a sudden wind from heaven. I looked over to the corner of the room because it came from that direction, and then I looked back to the bed where the body was and the body was gone; they removed the body, a body that was so real only a few seconds before.970 ¶5

But here sat three witnesses, three men; they didn’t see me and I am more real than I have ever been in eternity. I suddenly became aware of the reality of my own invisibility. I am more real than anything in eternity, and yet no one sees me. I can see them, I not only see them, I can discern their thoughts. Their thoughts are to me as objective as you are. They are all curious about the wind, but one is the most curious and he got off the bed and started toward the same direction that I thought the wind originated. As he started over he looked at the floor and he said: “Why it’s Neville’s baby!” And they together asked in the most incredulous manner: “How could Neville have a baby?” He doesn’t argue the point; he lifts an infant wrapped in swaddling clothes and places that infant on the bed. Then I took that infant in my hands, looked into its smiling face – it does that – and I asked it: “How is my sweetheart?” And this heavenly smile broke upon its face – and then the whole thing dissolved, and I am on my bed in the hotel in San Francisco.970 ¶6

That is the beginning of the unfolding of God’s promise: “I will give you a son.” Now the son is not some little son that I have, say…who is now thirty-eight years old. Let us now go back to the interpretation of that son as we find it in the book of Luke, for Luke interprets this picture for us.970 ¶7

Tradition has it that there were three men in the field, and he said to them: “This night God is born, a savior is born who is Christ the Lord. And this will be a sign for you; you will find a babe wrapped in swaddling clothes and lying in a manger.” They say: “in a manger” – I tell you from experience: lying on the floor. The babe is not the thing that happened, the babe is a sign: “This shall be a sign unto you.” An event took place this day in eternity: the fulfillment of God’s promise to man. “And this shall be a sign unto you, you will find the babe wrapped in swaddling clothes and lying on the floor.” And they went and found as they were told, the babe, wrapped in swaddling clothes.970 ¶8

You who know certain protocol concerning the navy or our government, who will be concerned about our President who we know as Washington, and we want to know whether he is in the White House or not. If you understood this protocol you will look to see a displaying sign, and if the presidential flag is flying you will say to your friends: “He is in residence.” If it is not flying he is not in residence. It doesn’t mean the flag is the president, it only signifies his presence. This is a sign unto you: “You shall find the babe wrapped in swaddling clothes and lying on the floor.” It signifies the event that took place this day in eternity; it is not the event. The event is invisible to mortal eye, for no one saw me. I saw them and read their thought but they could not see me. They only found the sign. They came to find the sign, as they were told in the spiritual world: “You shall find the babe wrapped in swaddling cloths and lying on the floor.” And they came and they found it exactly as they were told; but they couldn’t find the event, for the event was invisible to eyes on this level.970 ¶9

So here is God’s promise to man that he will bring forth, out of man, himself. He is buried in man. And here is a sign he has succeeded in bringing himself out, individualized as you. It’s a little sign, the sign is that of “a babe wrapped in swaddling clothes and lying on the floor.”970 ¶10

Let us go back to the Book of Samuel. We are told that something happened in man. It is the second event of God’s promise. First, we will take Ecclesiastes 3:11, the most disputed verse in that book and possibly in the Bible: “God has put eternity into man’s mind, yet so that he shall not find out what God has done from the beginning to the end.” The word translated “eternity” in the Revised Standard Version is “Olam.” In the King James Version that world is translated “world.” “He put the world into man’s mind.” Follow me closely.970 ¶11

Now go back to the Book of Samuel. A king – his name is Saul – turns to his lieutenant, Abner, and he sees a very handsome youth standing before him whose name is David, but he doesn’t know who he is. He said to Abner: “Abner, whose son is that youth?” and Abner replied: “As your soul liveth, O king, I cannot tell.” He said: “Inquire whose son that stripling is.” No one knows. Then David comes in from his conquering mood and he brings the Philistine’s head in his hand, Goliath. And the king turns to the youth now. He said: “Tell me, whose son are you, young man?” And he replied: “I am the son of thy servant Jesse.”970 ¶12

(We’ll come to that in a moment, but we’ll go back.) “Abner, whose son is that young man?” The word “young man” is “Olam” (translated “eternity”). “Inquire whose son that stripling is.” The word “stripling” is “Olam.” He turns to the boy himself: “Tell me, whose son are you, young man?” The word “young man” is “Olam.” What did God put in the mind of man? The Bible tells us, but because we can’t understand it, that God put eternity into man’s mind, but the word translated “eternity” means “young man, stripling, youth.” So, what did he put in man? I will tell you from experience what he put into man’s mind: he put David. He put David into the mind of man.970 ¶13

It’s the second act of the fulfillment of God’s promise; because he promised in the previous chapter to set the father of this youth free in eternity. He took eternal youth (symbolized as David) and put it into the mind of man, and promised that anyone who conquered the enemy of Israel (the Philistine) that his father – not he, but the father – would be free. So he is looking for the father. Listen to the words: “Whose son are you?” I’m not asking you about the boy. “Whose son are you?” If I ask you “Whose son are you?” I am curious about your father, not concerned about you. For the promise is: the father must be set free. So, here is the great mystery.970 ¶14

Now, a few months later, a similar vibration from that which preceded my own birth from above took place. This time there was an explosion, an expansion beyond the wildest dream, and when the dust settled, as it were, I am looking into the face of David. There is no doubt in my mind I am seeing David and there is no doubt in our relationship. He is my son and he doesn’t have any doubt in his mind that I am his father, and he calls me “Father” (fulfilling scripture, the 89th Psalm): “Thou are my Father, my God, and the Rock of my Salvation.”970 ¶15

So David has been hidden in the mind of every being in the world. At a moment in eternity when man is ripe for it, there is an explosion, and he sees David and David is his son. No one knows who the father is except the son, and anyone to whom the son chooses to reveal him.970 ¶16

Now what is the significance of this? It is God’s purpose to give us his son. There is no way in the world that he can give us his love- if God is a father – unless God be a father, unless he gives us fatherhood. I can’t be a father unless there is a child and his only begotten son is David. Psalm 2: “You are my son, this day I have begotten you.” He looks upon David and calls David his only begotten son. He takes his only begotten son, translated in the Bible as “Olam”, buries it in the mind of man, and then gives to man himself – giving to man his son. If I am the father of God’s only begotten son, I and God are one. In the world where I still must wear a garment of flesh, that full inheritance is denied me. It has not yet become actual, or at least not fully realized, so long as I wear this garment of flesh; but my visions reveal the fulfillment of his promise in me, complete inheritance of the world when the garment – which is the veil hiding me from my inheritance – is taken off.970 ¶17

So here: “Whose son are you young man?” “I am the son of thy servant Jesse.” The word “Jesse” is the root of the word “I AM.” It is any form of the verb “to be.” It is the root of the word JOD HE VAU HE which we translate, “Jehovah.” He is telling you that his father is Jehovah, the only God. All scholars are agreed that the genealogy given to David in the Book of Ruth and Chronicles has been added. They try to give sense to the scripture, but the most comprehensive of all the works on scripture in existence is the Encyclopedia Biblica. The Encyclopedia Biblica claims that in the earliest of all known manuscripts, there is no father beyond Jesse. David has the father, Jesse, and Jesse has no father. There is no genealogy of Jesse in the earliest known manuscripts in the Hebrew tongue, but men trying to give sense to this have added a genealogy. They go back from Jesse all the way to Adam, which we now have in our Book of Luke and Matthew, but the earliest known manuscripts start with Jesse. He has – like Melchizedek – no background, because God has no father.970 ¶18

So the father of David is Jesse, which means “I AM,” and “I AM” has nothing behind it. It has no origin of ties in itself. So when you see David, God has completed himself and has given you himself. There is no way he could give you himself and yet not give you his son. If he restrains his son and didn’t give you his son, he didn’t give you himself, for he is a father. If I give you fatherhood, then where is my child? And then the child comes before you and reveals your fatherhood. Eternal youth was put into the mind of man, and then comes that moment in time when men discover who he is – and it’s all God.970 ¶19

So the promise, I tell you from experience, is true. We are told in 2 Corinthians 1:20, speaking of Christ Jesus: “In him are all the promises of God fulfilled. All the promises of God find their affirmation, their fulfillment, in him.” Well, who is Christ Jesus? Christ Jesus is God the Father. How do I arrive at that point? Scripture, plus experience. In John 14:8, the disciple Philip said to him: “Lord, show us the Father, and we will be satisfied.” Jesus said to him: “‘Have I been with you so long and yet you do not know me, Philip? He who has seen me has seen the Father, how can you say, ‘Show us the Father?’”970 ¶20

But no one asked him: “Where is your son?” Read the story. No one dared ask him anything. A child bears witness of fatherhood. So no one asked him anything, so he brings up the question – not in the same chapter, because the Bible is a mystery, you have to dig and search. So when no one would ask him a question, he turned to them and said: “What think ye of the Christ, whose son is he?” And they, based upon tradition, began to speculate, and they asked him and made all kinds of statements. They said: “The son of David.” He said: “Then why did David in the spirit, call him ‘Lord’? If David thus calls him ‘Lord,’ how could he be David’s son?” The word translated “Lord” is “Adoni” and every child referred to his parents as “Adoni,” (meaning “my father, my Lord”). He tells you he fulfilled the 89th Psalm. If David thus calls him, “Father,” how could he then be David’s son?970 ¶21

I tell you the story is all wrapped in you, unfolding in you, and in the end you are heir to the universe, because you are one with God and all of us together have the same son. Now I am individualized and so are you, and every being in this world is destined to be Christ-like, without losing his individuality, not in eternity; and yet you and I are one because we have the same son. You are destined to be David’s son – you are destined to be David’s father. Right now you think he lived 3,000 years ago; I tell you he is buried in you. He is raising his son, lifting up his son out of you, and when he lifts his son out of you, at the same time he resurrects you as himself. So he resurrects you and his son and gives you the relationship of father-son – you being father, and his son – his only begotten son – is your son. Therefore, who are you, but God the Father? We are all destined to be God the Father, and yet individualized. I know I will never lose my individuality and you will never lose yours, and yet we are one. We are one because we have the same son, and the son’s name is David.970 ¶22

Now his power-laden work really began at the descent of the dove. Everything before that was simply preparatory. This is a true experience, the descent of the dove. All this symbolism is true; it will happen to you.970 ¶23

I will tell you how it happened to me. No one sees it outside of the one to whom it happens, as told us in Mark 1:10. It will come just as unexpectedly as all the others come. You go to bed quite innocently, as I did, a perfectly normal day, no excitement – and then in the wee hours of the morning this will happen. You will suddenly see the strangest transparency – transparent beyond the wildest dreams, translucent. Then suddenly twenty or thirty feet over your head you will see a beautiful dove, a light beige like natural linen.970 ¶24

The olive-skinned dark woman implied that man’s future was relative to his present large bowel – like the caterpillar, whose future is the butterfly. Man’s future is so fantastic you can’t describe it in words. He is not the caterpillar that feeds upon the leaf; relative to it he is the winged creature, as described in the Book of Ezekiel and Isaiah; this winged seraphim, whose body is one of light; face human, yes, hands human, feet human, but the body – no. He has no need for the large bowel; he doesn’t need any food to sustain himself, for now he is a life-giving being, life within himself. Therefore he is a being of radiant light, although he does have human features, hands, and feet. As she said that to me, I am still holding the dove; then I felt myself crystallize once more, and I am back in my bed.970 ¶25

All the others preceded it. It started in 1959, on the 20th day of July, in San Francisco. Then came the revelation of David in the month of December 6, 1959; then came the splitting of the temple (which is the body) on April 8, 1960. Then came that interval of a few years until the first of this year, January 1st, where the dove descended. Knowing my scripture, I knew then that his work really began. That power laden-work started at the descent of the dove, which symbolized the Holy Spirit.970 ¶26

What I have told you this night is true one hundred per cent. I can promise you, as you are promised in scripture – having realized it in myself – you will realize it. You do not earn it; it is a gift, it is all grace. God’s promise is unconditional; God’s law is conditional. If you want to apply God’s law toward anything in this world, it is all conditional. You can’t be in one state and not suffer the consequences of not being in another state.970 ¶27

So, if I would be in the state of being healthy, I must assume that I am. We are told: “Call upon his name.” That phrase: “Call upon his name” is not properly translated. It is: “Call with his name.” How will I call with his name? His name is “I AM.” If I would call with his name, and his name is “I AM,” I would say: “I am healthy.” As we are told: “Let the weak man say, ‘I am strong.’” I am calling with his name. Don’t call upon his name, as you are taught in the churches. “In the name of Jesus Christ give me so and so.” It won’t work, but if you will call with his name as to finances: “I am wealthy.” – His name is “I AM.”970 ¶28

If I stood here as a judge, and took Neville and threw him over there and sat him before me and asked him to defend himself, knowing what I know about him, I could not give him what has been given to me – which thrills me beyond measure, because I know everyone will get it. If I really felt in my heart of hearts good and clean and wholesome and all these things in the world, then I might feel sorry for the rest of the world, but I don’t feel that way. I know what I have done, I know what I am capable of doing, and because I know these things are not me and yet I was called and given this gift, I know everyone will be given it. As you are told in scripture: “If it comes by law then it is not by grace.” It did not come by law, it came by grace. “The law was given us by Moses but grace and truth came by Jesus Christ.”970 ¶29

Everyone will be called in God’s own good time and given fatherhood, and fatherhood is given you through his son. No fatherhood – no son. Who is the son? The son is David; and Jesus Christ, as you have been taught to believe, is the son – He is not the son; Jesus Christ is God the Father. “When you see me, Philip, you see the father, how then can you say, ‘show us the father.’” People can’t quite understand that mystery, but he really is God, the Father. Anyone who becomes the father of David is Jesus Christ, even though he does not lose his own individuality. And everyone in the world is destined to be the father of David, as Jesus Christ is the father of David. He can’t be a father and not have a son. When he tells us: “I am the father,” then where is the son? So he brings it up: “What say ye of the Christ, whose son is he?” “The son of David.” “Then why does David call him father?” If David thus calls him father, then how can he be David’s son? That’s the story. Everyone is destined to be the father of David, and being the father of David they are Jesus Christ. Jesus Christ – himself the father. That is God’s promise to man.970 ¶30

If we try to rationalize it on this level it will not make sense. The priesthoods of the world do not know the Bible, so they teach it differently. He sent me to tell you. Either you haven’t heard it or maybe you have forgotten it. I have come to remind you, because in some peculiar way it does rest upon your hearing it and your acceptance of it. So man must first hear it and man must accept it, as told us in the Book of Hebrews.970 ¶31

There is quite a difference between receiving the promise and receiving what was promised to you. What promise? When you receive the promise, you are declared heir to the kingdom; when you receive what was promised, you obtain the inheritance – that is the difference. When you write a will and the attorney records it – you hear I have written a will and so you are now heirs to my estate, but you are not yet in possession until my will is executed.970 ¶32

So I tell you in effect: God’s promise is faithful and true, and everyone who has received it must continue for a while. He can’t restrain it; he has to tell it in the hope that many who hear it will believe, for it is based upon the belief in the promise. So I tell you what is going to happen, in the hope you will believe it.970 ¶33

On the other hand, if you are wanting God’s law, and you want money, or things, or something else in this world – apply it. You’ll get it. “What would it profit a man if he gained the whole vast world and suffered the loss of his soul?” You know that story. He had more grain than he could possibly put into the barn. “O foolish man, do you not know that your soul is required of thee?” But man does not care. He does not believe God’s promises.970 ¶34

So, tonight, as small an audience as we are, may I ask you to believe. Every word I have told you this night, I have experienced. It happens to every being in the world. Believe it. Yet, I am as fragile a man as you are. But in spite of the weaknesses of the outer man, God’s promise has been fulfilled in me. Now let us go into the silence.970 ¶35

Well, my first proposition is this one. The individual state of consciousness determines the conditions and the circumstances of his life. The second proposition is that man can select the state of consciousness with which he desires to be identified; and the third follows naturally–therefore, man can be what he wants to be. If the first proposition is true that the individual’s state of consciousness is the sole cause of the phenomena of his life, then the normal, natural question that is asked, “Why doesn’t he change it to a more desirable state if he could change it?” Well, that is not as easy as it appears. Today we hope to give you a technique to make it easier, but man finds it very hard to leave the things to which he has grown accustomed. We are all grown stuck in the habitual.968 ¶1

It may seem strange but a very sordid cartoon appeared years ago, that is during the last war; you might have seen it, it came out in the “New Yorker” and it was one by George Price. In it is one single little room, a sink piled high with unwashed dishes, plaster falling from the walls, and these two middle-aged people, she sitting on a chair reading a letter, disheveled, matted hair, and he with torn clothes and feet stuck upon the table and socks exposing holes, and the caption of the picture is this. She is reading a letter from her soldier son abroad: “He says he’s homesick.” Now you should see the interior of this house–one room, completely disheveled-but the lad was homesick! Now man finds it difficult to detach himself from the habitual; so this morning we have brought you these three propositions, and I hope I can make it clear that you can with this knowledge apply it so that you can realise your every objective.968 ¶2

It is the height of folly to expect changes to come about by the mere passage of time, for that which requires a state of consciousness to produce its effect could not be effective without such a state of consciousness. So if I must be in the consciousness of the thing that I am seeking before I find it, then the only thing to do is to acquire that state of consciousness.968 ¶3

Most of us do not even know what we mean by state of consciousness. To those who are here for the first time it is simply meant by state of consciousness the sum total of all that a man believes and accepts and consents to as true. Now it need not be true; it may be, but it need not be true, it could be false, it could be a half truth, it could be a lie, it could be a superstition, it could be a prejudice, but the sum total of all that a man believes constitutes his state of consciousness. It is the house in which he abides, and as long as he remains in that house similar problems will confront him, the circumstances of life will remain the same. He may move physically across the ends of the earth but he will encounter similar conditions; he can’t get away from the house in which he abides. The Bible speaks of these houses as mansions of the Lord, it speaks of them as cities, it speaks of them as rooms, as upper rooms, all kinds of words are used to describe individual states of awareness. And the appeal in the Bible is always to move out and occupy the upper story, meaning to move up to a higher level within one’s self.968 ¶4

Now, if you do not know the state in which you abide, it’s a very simple technique you may employ to discover that state: for the man dwelling in a state, and we all dwell in states, could easily discover the state by listening within himself and observing his own internal mental conversations, for the state is singing its own song and it reveals itself in man’s inner speech. If you will listen attentively and uncritically to what inwardly you are saying, you will discover the state. And it will not surprise you that things are as they are for you will hear within yourself the cause of the phenomena of life. So that what you are inwardly saying and doing is far more important than what you outwardly know or seemingly outwardly express; so when a man knows what inwardly he is doing then he can change it. If you have never uncritically observed your reactions to life; if you are totally unaware of your subjective behavior, then you are unaware of the cause of the things in your world. But if you become aware of the state, then you simply go about changing it.968 ¶5

Now here is a technique I have found most helpful and I find that it works like a miracle; anyone can do it. I know that some of you here possibly come from extreme orthodox walks of life and it may seem strange to you even to be here, but I assure you you are not alone, many of your leaders in the orthodox field seek an audience with the speaker; many a rabbi has been in my home, many a priest, and many a Protestant leader. Many of them. They come to my home for interpretations of the book that publicly they wouldn’t dare give any interpretation other than the most extreme literal interpretation. So don’t be surprised if you hear things here that might startle you; your leaders are startled; but this is a technique I have found most helpful.968 ¶6

First of all, man stands forever in the presence of an infinite and eternal energy, from which energy all things proceed but it follows definite patterns: it just doesn’t move out of man and crystallise in things in some strange haphazard manner. It follows a definite track and the track it follows is laid down by the man himself in his own internal conversations. So though man is called upon to change his thinking that he may change his world, for we are told “Be ye transformed by the renewal of your mind”, man can’t change his thinking unless he changes his ideas for he thinks from his ideas. So if I would change and become transformed, I must lay new tracks and the tracks I lay are always laid down in my own internal conversation.968 ¶7

So what am I saying now when seemingly I am alone? I can sit in that chair, or stand here, or walk the streets and I can’t stop talking. Man does not realise that he is talking, because he is never still enough to listen to the voice speaking within himself, but inwardly he is whispering what outwardly is taking place as conditions and circumstances. Most of the things he whispers are negative in justifying his behaviour. There is no need to justify. He is excusing delay or excusing failure, or he is arguing, or he is judging harshly or he is condemning. Many of us have secret affection for hurts: we don’t want to be liked by certain people; we just wouldn’t like it if they liked us. We just don’t want certain things to take place in our world even though they may bring a greater comfort and a greater satisfaction. Man has a peculiar, strange feeling, a little affection for the feeling of being unwanted or the feeling of being hurt, and he likes to talk about it. Well, try to pull that man out of that habitual state: it would be just as difficult as to keep that soldier boy away from that sordid room; he goes back into the sordid rooms within himself. You don’t see dishes unwashed within your self, but if you could only see the internal psychological state in which most of us abide, we would see a room far dirtier than the one that George Price illustrated in the “New Yorker” magazine. They are all unwashed plates within us: on the outside we wash them but we are told in the Bible, we leave the inside unwashed and we become whited sepulchers.968 ¶8

Now, if I sincerely desire to change my world there is no one in my world I need change but myself, so that I don’t need to change you as an individual but I do need to change my attitude towards you. If you dislike me or if I think you dislike me, or if your behaviour offends me, the cause of my offense is not in you and your behaviour but I must look for that cause within myself. Now if I seriously and I am honest about my search, I will find it and I will find that inwardly when I think of you it is never a pleasant conversation that I carry on with you. So let me sit down now and bring you before my mind’s eye, and as I bring you before the mind’s eye let me imagine a conversation which would imply a radical change in my world; let me bring you up and change my attitude toward you by laying new tracks relative to you. These tracks will then become the tracks across which this eternal energy will pour, an energy which is only thinking; moving across the tracks laid down in my own inner conversations will result in changes in my outer world. Now, if I repeat the conversations and do it more often, then it becomes a habit and I will find that when I am about my Father’s business in the outer world I am inwardly through habit carrying on these changed and lovelier conversations.968 ¶9

Now, a transformation of consciousness will definitely result in a change of environment and conditions. But I mean transformation of consciousness, I do not mean a slight alteration of consciousness like a change of mood. It is nice to change a mood from some unlovely to a lovely, but I want a transformation and by transformation I mean that when one state into which I have moved and move so often that it becomes a habit and that state grows stable, so that it expels from my consciousness all of its rivals, then that central habitual state defines my character and really constitutes my new world. It spells out a transformation, but if I only do it a little bit and return to my former state, then I might have had a temporary lift but I will not notice radical changes in my outer world. I will notice these changes in my outer world if inwardly I have truly changed. Then without effort on my part I will find the outer world changing to correspond to the changes that took place within me.968 ¶10

So you bear it in mind, I can’t stress it too often, I can’t give it too great importance, this wonderful thing called man’s ability to talk within himself and without the aid of anyone in the world, sitting alone at home you can construct a sentence which would imply the fulfillment of the ideal; you can construct a sentence which would imply that a friend I blessed that she has realised her objective, that the thing you know she wants she has. So what would she say to you had she realised it? Well, you listen attentively as though you heard and you will really hear if you are still enough you will hear as coming from without what really you are whispering from within yourself. Man is this wonderful temple in which all the work takes place and the outer world is only a projection of the work done within himself.968 ¶11

This, called present man, unfortunately is asleep. It is told us so beautifully in the Bible that Adam slept, in the second chapter of Genesis. He was placed into a profound sleep from which he has not been awakened. There is no reference in the Bible where Adam was ever awakened from his sleep but there is a reference where he awoke but not as Adam; he awoke as a second man called Christ Jesus.968 ¶12

So in Christ they awake: in Adam all sleep, but a man who is totally unaware of the mental activity that goes on within him is the one who sleeps as Adam: he doesn’t know it. He walks with his eyes wide open, he may be a very important person in the world, he may be wealthy, he may be famous, he may have all the things that you admire, but if he is totally unaware of that mental activity which is the cause of the phenomena of his life, that man is sound asleep and he is personified as Adam. And he will read his Bible and think it is a literal story; he will read where Adam was put to sleep and from Adam a rib was taken and a woman was formed called Eve, but when a man begins to awake he realises that this symbolical Eve of the Bible is only his own emanation now called by the name of nature.968 ¶13

And nature is his slave, and must fashion life about him as he fashions it within himself. But if he is asleep, he fashions it in confusion, but he fashions it anyway, for he uses the very technique that his Father used to build a world. He uses speech, he uses inner talking, and that’s how this whole vast world was brought into being; so he uses the same technique, he has speech and he has mind, but in the state of sleep he brings about strange conditions, and he doesn’t know he’s the cause of the strange things round about him.968 ¶14

As he begins to awake, then he awakes only as one being, he awakes as Christ Jesus and the being called Christ Jesus personified in our Gospels is simply the awakened, loving imagination. Imaginative love, where only love guides it, is incapable of hearing anything but the lovely. When that being begins to awake he doesn’t see things in pure objectivity, he sees everything subjectively related to himself. He is incapable of meeting a stranger; he may meet one for the first time but he knows it is not really a stranger, that the man had no power to come into his world save he from within himself drew him. “No man comes unto me save I call him;” “No man takes away my life, I lay it down myself”: “You didn’t choose me, I have chosen you”. Though you seemingly come now for the first moment in my life, you still didn’t choose me, I have chosen you. I see then every being subjectively related to myself.968 ¶15

So in that state you become incapable of hurt, you’ve overcome all the violence that formerly you’ve expressed in the world when you were asleep. There is no condemnation to the sleeping man, he is dreaming confusion because he doesn’t know who he is: but he begins to awake by such techniques as given you this morning. If you take this technique and you try it consciously, for here I am appealing not to the passive mind that passively surrenders to appearances, I am appealing to the Christ in you which is the active conscious use of your lovely imagination. So when you sit down and you predetermine what you want to hear and you listen until you hear it, and you refuse to hear anything other than that, then you are using the one power in the world that awakens a man and you are using your lovely imagination, which is “Christ in you, the hope of glory.”968 ¶16

Here is a lady this past week; she has heard the story of revision; her husband calls her and it’s a big deal, it runs into a fortune, he had sent off 600 feet of film to Acme and they’ve returned the film, only the first 300 were good. The second three were duds, as they call it, not a thing was on it, a complete blank. Yet they were up against time, that 600 feet of film had to be on a plane headed for Chicago in the immediate present, less than twelve hours away, it had to be there, that was the contract, and 300 feet of film taken, no sound appeared, with the whole thing a blank.968 ¶17

She sat down when her husband called her, desperately called her: she sat on the bed just where she had received the call, put the receiver up, and sat in the silence until she heard within herself that phone ringing and across that wire the same voice, but now not an anxious voice but a tender loving voice, which was her husband, explaining that the whole thing had been resolved, they had found what seemingly they had lost forever. She sat in the silence for one hour and ten minutes, and there she listened and she listened until her whole body became still in hearing only what she wanted to hear. And an hour and ten minutes later, while still in the silence the phone rang; it’s her husband calling to say that Acme just called him to explain and excuse themselves, it was their mistake, they had found the missing 300 feet of film. And there was not a dud, it wasn’t a blank, the whole thing was perfect.968 ¶18

Now the average person, not knowing this law of revision or even those knowing it, would have accepted as final the evidence of sense and, receiving news that seemed so factual, they would have gone into a stew, bawled out Acme and pulled all kinds of wires to correct it. But she heard and she acted upon it, and that’s what I mean when I tell you that a little knowledge, if you carry it out in action, will be far more profitable than much knowledge which you neglect to carry out in action; now many of you present and this is no judgement, you have the same knowledge that this lady has; she’s been coming here recently but she heard, she attended all the meetings at the Ebell, and she’s been here; undoubtedly she’s here this morning, but at least she came the first two Sundays and she hasn’t missed one at the Ebell, and having heard the art of revision, she acted upon it. Others heard the art of revision: have you acted upon it? Did you last night allow the sun to descend upon your wrath? Did you sleep last night with any trouble, any vexation unresolved? Or did you last night truly go to bed having resolved every vexation and trouble of the day? All the little problems, each one must be resolved, you rewrite the play. If you didn’t rewrite yesterday’s events and make them conform to the ideal you wish you had experienced, then you heard but you aren’t a doer.968 ¶19

And so you are told in the Bible, “Would that ye be doers of the word and not mere hearers only.” For if you are a hearer and not a doer, then you are like a man who sees his face in the glass and turns and straightway forgets what manner of man he is. But if you are a doer and not a forgetful hearer, then you shall be blessed with the deed, for you will look into the law of liberty and you will liberate yourself and liberating yourself you shall be blessed with the deed. For those of you who are Bible students and want to check it, read the Book of James. You will find that story in the first chapter of the Epistle of James, where he looks in and liberates himself–well, she liberated herself by listening until she heard exactly what she wanted to hear, and she heard it one hour and ten minutes later.968 ¶20

Now the majority of people I say they would not have acted upon it: through habit they would have gone into a stew; they would have fumed and fretted, and that very day had he brought home the negative news that undoubtedly he would have, they both would have slept allowing the sun to descend upon their wrath.968 ¶21

But now you know that there’s not a thing on the outside to change, that first proposition is true, that the man’s state of consciousness, which simply means all that he accepts, all that he believes, all that he consents to, that and that alone is the cause of the phenomena of his life. Man can change his state of consciousness and therefore man can determine the conditions of his life. But the passage of time will not in itself do anything; time is only a facility for changes in experience but it cannot produce the change. It is simply that which allows changes to take place, but it can’t produce them. Space gives us the facility for experience and time for changes in experience, but of themselves they do nothing. We must operate the power, and so the individual if he doesn’t become the operator, then he will wait in vain.968 ¶22

So no one here this morning, in fact no one coming here through the year should ever allow himself to blame another, ever allow himself to justify failure, for he is only betraying his own lack of the use of this law. Anyone that you listen to who is complaining of a third party, he has no idea how he is betraying himself, he is telling you of his own unwashed dishes within himself, but he doesn’t know it. He thinks it is in the one that he is now judging, but as he talks to you listen attentively and see what must be washed within him and you aid him. In your own mind’s eye rewrite that script that you heard and when you leave him just imagine you heard a more lovely conversation than the one you did hear. Just rewrite it for him and in some strange way lift him up within you, for that’s your task; it’s my task.968 ¶23

We aren’t here to condemn, we are here to redeem; having awakened we have found Christ in us as our own imagination and so our duty, as it is said Christ’s duty is to do the will of him that sent me and the will of him that sent me is that “Of all that he has given me I should lose nothing”, but I shall raise it up again and I raise it up by encountering someone and then finding him down I raise him up ‘within myself ‘. I simply hear what I want to hear from him.968 ¶24

Now my voice you are hearing this morning, you could take the tone, listen attentively and you will hear this tone within you; when you hear the tone within you, then put upon that tone the word that you want to hear and having put it upon it, listen and do not move until you hear this tone conveying these words. But make them noble; don’t take that tone and put upon it any word outside of the word which would imply a dignified, noble state, because you are not hurting anyone but self. If you take someone and you put words upon that tone or that voice, and the words do not imply a noble spirit, then you are only allowing that being to be down within you, you are not really performing your duty.968 ¶25

So here this morning, believe these propositions and then having believed them, do something about it. Go out and take what we have told you concerning inner speech: it is truly the greatest of the arts. You listen and only hear what you want to hear. You take your imaginary hand and put it into the hand of a friend, the imaginary hand of a friend, and there you congratulate him on his good fortune. If you want one to congratulate you, you allow yourself to be congratulated. You don’t bend the head, you hold it high and accept the congratulation, and when you congratulate him, imagine that he is fully conscious of the good that is already his and he accepts that congratulation and make the contact real.968 ¶26

That is truly entering the kingdom of heaven, for you enter the kingdom and the kingdom is within you, it’s not without, and you always enter the kingdom by a loving, knowing communion. You can enter the kingdom at every moment of time, ride the street car, ride the busses, and with all the talking and gossiping, you can enter the kingdom and bless a friend by just imagining the friend is with you and you are putting your hand into his and congratulating him on the good news you’ve heard concerning him, and listen as though he answered in kind, and in that moment you have actually blessed him. He may be a thousand miles away but from that moment on things begin to stir within his world for you have brought about a change within the structure of his mind and every modification of the structure of a man’s mind must result in corresponding outer changes. So you bring about these lovely changes within you.968 ¶27

Look at the testimonial–one you heard this morning; here is a pile of letters and this is really a tight, tight pile. It is one of the biggest piles I think that you have received here. And this week’s mail I can’t begin to tell you what a thrill it is to receive, one after the other not begging for help any more but giving praise and thanks for the principle that brought the help into their world. I can’t tell you how many in the last two weeks have received an increase in income, increase of position, a better state of health; things happened because they did something about it. They were not just warming a seat here on Sunday morning and waiting for things to happen by association: they produced the thing by producing it first within themselves.968 ¶28

So here this appeals to men who are big enough to stand on their own feet: men who want spiritual meat and who have outgrown the milk given to sleeping man. So if you want the literal concept, you are still asleep and this really would not be the place to get it, for from this platform you are going to be given meat, spiritual meat, for you must go out and do something about it. If you have the greatest knowledge in the world concerning foods and you didn’t eat, you would die of starvation, and so it’s not the knowledge of it, it’s the application of it that counts.968 ¶29

Now this coming week, we start tomorrow, and it’s an interesting one for those who like their Bible, those who would like to put their mental teeth into it tonight and come tomorrow night with some intuitive knowledge of it, it’s the 49th chapter of Genesis; you’ll find many of them I’ll quote tomorrow, but in the 49th of Genesis here is what it says.968 ¶30

First of all he calls his sons together to tell them their future and there are twelve of them. It’s Jacob calling his sons, but the fifth one, when he calls the fifth one, he tells him the scepter shall never drop, shall never depart from your hand, never, not in eternity. His name is Judah, the one that fathered the line that flowered in Christ Jesus, when you read the genealogy as given to us in Matthew and Luke. Then it said of Judah that he took his foal and he tied it to a vine and he took the colt of an ass and tied it to a good vine, and then he washed his garments in wine and he washed his clothes in the blood of grapes. And his eye was red with wine and his teeth white with milk.968 ¶31

Well now, those of you who still would like to read that literally, you may get some satisfaction out of washing your clothes in wine–I don’t, I’d rather drink it, but some wash theirs in the blood of grapes and then the teeth white with milk and the eye bloodshot with wine. Well now, that was the one who fathered out of Thamar the twins that brought forth the line that flowered in Christ Jesus. So go back and read the genealogy of Judah and then see what Judah did and how he took two animals, one was a foal and one was a colt.968 ¶32

Now I won’t tell you the interpretation: you exercise your intuitive faculty and you come tomorrow night and you hear what we have to say about the amethyst, or the wine stone: how a man must make the amethyst, how a man must take his garments, a thing that clothes the mind of man and wash them in the blood of grapes, how a man not only must do it but his eye must become equally bloodshot with wine and his teeth white with milk. And we will show you tomorrow night why they placed upon him the scarlet robe and then placed upon him the most mystical of all the purple robe; so as they placed them up to the very final act was the placing of the purple robe upon the man who had awakened, who is now ready to ascend on high, to higher levels within himself.968 ¶33

But you can’t ascend until you first make the purple robe and although we have orders in this world who have scarlet robes and purple robes, no man can make it for you. And so it cannot be woven in any factory, it has to be woven from the factory within yourself. So tomorrow night for those who are vitally interested in going deeper into the mysteries, our subject is “The Twelfth, an Amethyst”. The very last act of a man, the twelfth, for there are only twelve, then comes the most, I would say, the least precious of all stones in the eyes of man, but in the eye of God it’s the most precious and it’s not the little thing you find among the stones, it’s the one you find within yourself. So that is tomorrow’s subject.968 ¶34

The Bible recognizes one source of dreams: all dreams proceed from God. In the 33rd chapter of the Book of Job we are told that God speaks to man in two ways, but man does not perceive it. Then it states the two ways: “In a dream and a vision of the night, when deep sleep falls upon men, while they slumber on their beds; then he opens the ears of men and seals their instruction”. Now, you tell that to a psychiatrist, he will think you are insane. He will tell you that all dreams are from the individual dreamer, because he separates the dreamer from God. He does not understand what you are talking about. God’s eternal name is I AM, so who is dreaming? Well, I am…well, that’s God…that’s his name forever and forever. So I’m not separating the dreamer from God. All dreams proceed from God. Some are simple and you need no interpreter; others are revealed in a symbolic language which is not understood and then you need the interpreter.966 ¶1

As told us in the story of Joseph, who could take the story of the butler and the baker, and even Pharaoh himself, and interpret their dreams for them and it came to pass just as he interpreted it . The cue is given as to who he really is when they said, “We have had a dream that’s why we are disturbed,” because he looked upon their faces and they seemed so disturbed. Then he said to them, “Only God can interpret the dream. Tell it to me, I pray you.” If only God could interpret the dream, then why tell it to him? But you see he is a personification of God. His name was changed from Joseph, which really is Hosea—which means “salvation”—to Joshua; and Joshua is the Hebraic form of the Anglicized Jesus, which means “Jehovah is salvation.” So he’s telling you “Tell it to me, I will interpret it for you.” So he tells you who he is.966 ¶2

Now here, the year is 1954, the month is November, November the 28th, and waking from a dream I heard the words, “You do not move in waking any more than you move on your bed in sleep. It is all a movement of mind. And the intensity is determined by the strength of the vortex you create. This is just like a whirlwind with a center of perfect stillness. You only believe that you are moving when you are awake as you think you believe in sleep.” Well, I’m a rational being as you are and so reason could not accept that, but I wrote it down and placed it where I place all these visions in my Bible waiting for a future revelation that would in some way illuminate it, explain it. But I wrote it down…it came from God. Yes, psychiatrists will say it came from yourself and I’m not denying that. It came from a level, a depth of my own being that my rational mind could not reach; but I wrote it down just as it came, waiting for some future revelation that would explain it.966 ¶3

How on earth could that be explained to the reasonable mind? Today our three boys returned from the moon, a trip of a half-million miles. We have the record. You and I came here tonight in our cars…a friend of mine brought me here, I can’t deny that. I travel all over the world. I travel so much on earth. I have travelled in my dreams. Like Blake said, “I have traveled through a land of men, a land of men and women, too, and heard and seen such dreadful things as cold earth wanderers never knew” and then he describes this travel. Well, I travel, you travel, and here I can’t go back on what I heard, I wrote it down. You mean that I’ve never really traveled save in a dream…that this is no more than a dream? For when I woke in the morning I must confess I was still on the bed on which I fell asleep. I know I did not physically leave my room. I did not physically leave my bed, yet I heard these words. And night after night I sleep on a bed. I do not leave the bed ‘til I wake in the morning, and yet I travel. You mean this waking state is no more than a dream and there is a dreamer dreaming in the depths of my being that looks upon this as a dream, just as I at night on a little lower level of the dream wake to find I didn’t really leave the bed?966 ¶4

Well, when I was born from above, which came after my resurrection from the dead, for as we are told, we are born anew through the resurrection of Jesus Christ from the dead to discover that the Jesus Christ is the Jesus Christ in us who is God himself. There was no one else who woke…but I woke…I felt myself waking from a dream, waking from a deep, deep sleep, and a waking that I’ve never experienced before. Suddenly I began to feel myself waking. It was a vibration, it was a storm, a terrific wind, all centered in my head and still coming seemingly from without. I found myself waking within the sepulcher and the sepulcher was my own skull, where it was in my own skull that I fell asleep. And here, I awoke within my own skull. And then out of my skull I came to find the symbolism of the Christian mystery surrounding me, like the infant wrapped in swaddling clothes, and the witnesses to the event, and I unseen by the witnesses for I was Spirit and they could not see me. They spoke of me as the father of the child, which was only a sign. “For this shall be a sign unto you; you shall find a babe wrapped in swaddling clothes and lying on the floor, on the manger” . They found it as told in scripture, but calling me the father of it, “It is Neville’s baby.”966 ¶5

Now, I woke from a dream. It seemed to me that I had traveled. But I know that when I woke I woke in the same little room in the same little hotel in San Francisco in which I slept and I hadn’t really gone anywhere. But I woke this night from a far deeper level of my being to find the symbolism of my waking from the dream of life…as night after night I wake from the dream of the day. Could it really be that that revelation is literally true? Reason denies it. Reason questions it and reason doubts it and reason rejects it.966 ¶6

Well, if it is true then reason is rejecting Jesus Christ, for Jesus Christ defines himself as “the truth.” He said, “I am the truth” . Well, if the revelation is true and reason rejects it then is not reason the doubting one, the devil Satan who denies the revelation of truth? But how can you logically prove that this is true? And yet I have it written down. I had completely forgotten it. But I put it in the Interpreter’s Bible…there are twelve volumes and four of the dictionary. Picking up a dictionary today…I took up one of the four volumes and there was my record back in November the 28th of 1954…that “you do not move in waking any more than you do on your bed in sleep; it is all a movement of mind and the intensity is determined by the strength of the vortex you create. It is just like a whirlwind with a center of perfect stillness. You only believe that you are moving when you are awake as you do and think that you move in sleep.” I had completely forgotten that…and there it was written recorded on the 28th of November 1954.966 ¶7

July 1959 in the city of San Francisco I had the experience of waking from a profound sleep all within my skull. That sleep was not twenty-four hours, that was an eon, an age. There are two ages: this age where men appear in this world not knowing that they are dreaming. They have no idea that God within them is dreaming the dream of life, and they’re actually experiencing motion and all these things in the world, violence, everything. They are totally unaware that the dreamer in them is sound asleep and the dreamer is God, as told us in the 44th Psalm, “Rouse thyself! Why sleepest thou, O Lord? Awake! Do not cast us off forever!” . He is dreaming and he is occupying his dream, and in this dream he has the sensation of travel and motion and all the violence in the world. He will continue until he awakes from the dream of life. When he awakes from the dream of life, he really hasn’t gone anywhere. He simply deliberately fell asleep in the sepulcher and the sepulcher is the skull of man. That is where Jesus Christ is buried and it is there that he was crucified on man…no other place in the world was he crucified. He became man that man may become God. So he’s buried in man, sound asleep, and dreaming this dream of life.966 ¶8

Now, I want to clarify a few points tonight. We are told in the Book of John, “You do not and you have not heard his voice and you have not seen his form; neither does his word abide in you” . Then he gives us reasons why: “Because you do not believe him whom he has sent.” Now, many of you have had this experience…those who have completely accepted the fact that I have been sent. I have been sent as vividly and as clearly and as definitely as any apostle in the world has ever been sent. Call him by any name, I stood in the presence of the risen Lord and was embraced by him. I became one with the risen Lord— union with God, one body, one Spirit—and then I was sent. That body was infinite love that embraced me. When he sent me, he wore a different form. In the twinkle of an eye he wore the form of power; Almighty God sent me. It was not love. Love embraced me. But God is a protean being and plays all the parts. You can see him as wisdom and power, but his true being is love. That was the being that embraced me. But he wore the garment of power when he sent me to tell the story…to tell my experience. And so, I have come to tell the experience.966 ¶9

You who have actually accepted what I’ve told you, who believe it implicitly, one hundred percent, you have had an experience, and you interpreted it on this level as a physical, sexual experience. Many of you have. This is a shadow world. It is a creative act, no question about it. But complete acceptance of what I’ve told you concerning the birth of God in man will result in such a union on this level; yet I, the speaker, am totally unaware of such an act. I am totally unaware of such a creative, sexual act on this level with any of you. But your complete acceptance of the story will reveal itself to you on this level in such an ecstatic creative act…far greater than any sexual act on the physical plane. As you know from your own experience, it transcends anything that you’ve ever experienced on this level…you who have had such experiences sexually on this level. But I, the individual with whom you had it, am totally unaware of it. It only means that you have completely accepted the Word. Having accepted the Word that I bring to you, the story of Christ, then it abides in you. And now that it abides in you it will erupt within you and everything that I have experienced you are going to experience.966 ¶10

The males who have completely accepted it will find union with me not in a sexual act but in an embrace where I’m wearing the body with which I am now one. I am one with the body of the risen Lord…and he’s all love, infinite love. You, too, will be asked the same question. Because I wear that body and I wear that face, you’ll be asked to name the greatest thing in the world. You’ll name it as though you were divinely inspired and you’ll name it quoting the words of Paul from the 13th chapter of 1st Corinthians, “Faith, hope and love, these three; but the greatest of these is love” . And I will embrace you and you will fuse with me, for I am one with the body of the risen Lord. “He who is united with the Lord becomes one spirit with him” . So I am one body with him, one spirit with him, and that will be our union.966 ¶11

The female garment will see it in a different manner; they will see it as a creative sexual act. But let me tell you, I have no knowledge whatsoever of the event which is only a symbol. Everything in this world contains within itself the capacity for symbolic significance. So union with the risen Lord in the female takes that form, which means that you’ve completely accepted what I have told you as the messenger who was sent from the risen Lord..966 ¶12

It’s a break with the past, a complete break with the past, as told us in the terms of the very first words uttered in the Book of Mark, “Repent and believe in the gospel” . The gospel is the “good news,” the good news of redemption…that man is not lost. Repent and believe in the gospel. So I’ve brought you the true gospel; it’s not secular history, it is divine history. It’s a story that was before that the world was. The whole thing was plotted and planned before that the world was, and then God entered his own creative play, and God is playing all the parts. It is God in man who awakes.966 ¶13

We are the sons of God, all of us, as told us in the 82nd Psalm: “I say that you are gods, sons of the Most High, all of you; nevertheless, you will die like men and fall as one man, O princes” . I have quoted the Revised Standard Version in the marginal setup, which is the true translation of the Hebrew. You will fall as one man, one man containing all, and then you became diversified, fragmented. These are the sons of God. It takes all the sons of God to make God. So we’re all gathered together one by one into the same one body that fell, and that one body fell into humanity. Humanity is the son of God. But buried in humanity is God and he extracts himself from humanity, individually, one by one, because we are unique. You cannot be duplicated, neither can you be lost. Not one in eternity can be lost or God would cease to be what he is. He would have to leave the ninety and nine and go in search of the one. So everyone is to be redeemed, but everyone, because in everyone God is buried. The story of Jesus Christ is the truest story ever told to man.966 ¶14

All of these things that are happening…oh, they happen, certainly they happen. Today I watched the splashdown. It was exciting! Watched every little bit of it and it was most exciting, a trip of half-million miles. And then I had to go back and reread what I wrote back in 1954, November the 28th that you do not move in waking any more than you do on your bed in sleep. Now, reason can’t accept that. I saw them come back and we have a record of the journey. It was a half-million miles round trip, and yet we do not move? Well, I must confess that I do have experiences in my dreams where I travel as you do, and we travel and travel. Yet we have to admit when we wake on our bed in the morning, we have to confess we never left the bed, did we. We didn’t leave the bed. Well, could there now be a dreamer far deeper than that dreamer who is dreaming this seeming waking state? And when he awakes from the dream of life, would he not look upon the dream of life as you look upon the dream of the night and know you didn’t leave the bed? Well, I’ll tell you from my own experience when I woke within my skull to realize I had been there for unnumbered centuries, that I was buried in my skull dreaming the dream of life, dreaming violence, dreaming love, dreaming all kinds of things and thinking everything to be real as I do any dream. Then to awaken from it to discover I must have been in that skull all through the centuries; that I had been dreaming that I am a man walking this earth, dying, as told in scripture, being restored to life to die again, and keep on being restored and dying until that moment in time when I awake in the sepulcher where in the beginning I was buried. I was buried in the beginning in a skull, Golgotha, that’s my Calvary and yours. There we are buried, dreaming this dream.966 ¶15

I see myself here, I get up and shave in the morning, bathe, eat, make an effort to make a dollar to pay the rent and all these things…and it’s all a dream! There’s a purpose behind it all. God limited himself to this little thing called man: he became man, the limit of contraction, the limit of opacity, so that he may expand. For there is no limit to expansion or to translucence; there was only a limit to contraction, to opacity. He took upon himself the limit of opacity and contraction and began to dream, and he dreamed the dream of life.966 ¶16

This whole vast world is a dream. Dream noble dreams because all dreams can come to pass if you know that you are the dreamer. You can make it come to pass. It is a dream. If you believe it to be a dream, you can change anything tonight. The minute you know it’s a dream you can change anything. Course, the chances are you’ll awaken. If you find yourself dreaming, you usually wake, but do you know there are ways to prolong the dream and change it? Well, you can change it in the waking dream, really change it, and make it conform to what you want in this world. But look upon it as a dream…as a very fluid state.966 ¶17

Now, how would I change it? I bring before my mind’s eye those who know me, my inner circle of friends, and I let them see me as they would have to see me were I the man that I want to be. I let them see me, and when I am self-persuaded that this is a fact, they do see me. It hasn’t yet appeared in the world so that they see that, because it hasn’t yet become a fact. But I believe in gestation…there’s an interval of time between impregnation and birth. And so I allow them to see me as they would have to see me in that day when I become the man that I’m assuming that I am. So I dare to assume that I am. I let them now reflect by the expressions on their faces and the sound of their voices and what they say that they see in me what I want the whole vast world to see. When I am convinced that they do see me, I break the spell, having assumed the feeling of the wish fulfilled. Then I abide and wait for that impregnation to take place in the world of dream.966 ¶18

For, while I live in the world of Caesar, I must abide by the laws of Caesar. “Whose inscription is this, Caesar’s? Well, render unto Caesar the things that are Caesar’s.” Give to him…he has to have them—rent must be paid, food bought, raiment bought, all these things, taxes paid. So render unto Caesar the things that are Caesar’s and this is the way that you render it, waiting for that moment in time when you awake from the dream of life.966 ¶19

And so, I’ll tell you, you who have had this experience with the speaker, don’t be ashamed of it. You are married and blissfully happy and you love your husbands, and you would not be unfaithful to your pledge to your husband. You were not! You simply believed implicitly in the story that I’ve told. I have told you my own personal experience. I am not speculating, I am not theorizing. I have told you that the whole story of Jesus Christ has unfolded itself within me, but every little part of it.966 ¶20

What I told you tonight which is not recorded in scripture is in this way the very last verse of the 21st chapter of John: “And many other things that Jesus did which are not recorded in this book, but these are recorded that you may believe.” For if all were recorded, perhaps the world itself would not be big enough to hold all revealed to me. It so does fit in with the statement of the very last verse of the epilogue of the books . And so that is not recorded, no need for it to be recorded, but it was John. Well, John ends on the 20th and the 21st is the epilogue. And all these things happen and many more, but only these are recorded that you may believe.966 ¶21

And so, what has happened to you is the most marvelous thing, for it simply means to me, when you told me the stories as you’ve written them, that you have completely accepted the story as I have told it. Therefore, union with me is only confirmation of the complete acceptance of that story, the true story of Jesus Christ.966 ¶22

For over the years barnacles have gathered around the ship. Men in the interest of their own doctrines have added to the script in the Bible. They are redactors, and in spite of the warning in scripture not to add to or take from the words of the prophecy of this book, they have added to in order to support their own traditions and their own conventions. I could go through the Bible and show you where these things have been added. It was not in the original text and it was not the intention of the author who had the vision and recorded the vision. He could not understand it, but he recorded it, waiting for that time when a greater revelation would come and he would then understand it.966 ¶23

For, in ’54 I could not understand what I heard, but in ’59 I knew that I awoke from a profound dream. And here, I’m awaking not on my bed, I’m awaking in my skull. I am alone. I come out of my skull to find the babe wrapped in swaddling clothes and the witnesses to the event are seeing a babe wrapped in swaddling clothes. They know it is my child, but they can’t see me because I am born of the Spirit. They are of the flesh; they are not yet born of the Spirit. What is born of the flesh is flesh and what is born of the Spirit is Spirit. And so, I was born of the Spirit, so how could they see me?966 ¶24

But they knew the sign of my birth: “For this shall be a sign unto you.” No, I didn’t bring forth a little baby; the child is but a sign. “And this shall be a sign unto you, you shall find a babe wrapped in swaddling clothes” . What was the sign?—that God is born. God is begetting himself, bringing forth himself that he buried in humanity. He is redeeming himself. And there’s only God in the universe…nothing but God.966 ¶25

It’s not a moral book…hasn’t a thing to do with morals as you hear from all the pulpits of the world. They get up and tell you all kinds of things about how to change the world. There is no attempt to change the world in scripture. The world is a school house and you don’t turn a schoolroom into a home. It is nothing more than a school of educative darkness, and we’re moving from darkness to light. There’s no attempt in scripture to change it: “Render unto Caesar the things that are Caesar’s.” And we’re going all out today to make this world a nice, sweet little place in which all will be happy, have enough to eat, enough to drink, enough to do this. That hasn’t a thing to do with the mystery of Jesus Christ! There would be no struggle and there would be no effort in the world to awaken from the dream of life. You’d go into a deeper, deeper sleep.966 ¶26

So let them be. They’re all going to march along and then tell the world how to become good people, and how to become kind, and all this nonsense. You aren’t going to be, may I tell you, not while you wear these garments of the animal. He took from himself the heart of God, the mind of God, and then took upon himself the body, the heart, the mind of an animal. Read the 4th chapter of Daniel…the whole thing is an animal world. And while in this world of violence God awakes from the depth of his own being to discover he hadn’t gone any place: he only dreamed the dream of life. Then he awakes and he is the Lord Jesus Christ, and there is nothing but the Lord Jesus Christ.966 ¶27

Were it not that Jesus Christ is in you, you couldn’t breathe. Your breath, your very breath, is his life. For the word breath or wind and the word Spirit are one and the same in both Greek and Hebrew. Your very breathing is the Lord Jesus Christ. The day will come and you will awake, and when you awake you are the Lord Jesus Christ.966 ¶28

And David, the sum total of all of humanity, all of the experiences you’ve had in your dream as man, will stand before you completely solidified as one being, a youth, and he’s David. Not a David, the David…only the one David. And he calls you Father, he calls you “my lord.” And then you fulfill scripture, the 89th Psalm: “I have found David and he’s cried unto me, ‘Thou art my Father, my God, and the Rock of my salvation” . Then you find him and you find who the son really is. The son is humanity fused into a single youth, personified before you, for you’ve played all the parts of man and that is your son who did all your will. “I have found in David, the son of Jesse”—and Jesse means I AM; it is any form of the verb “to be,” or I am—“the son of Jesse, who will do all my will” . And so, you find him…he did all your will, for you dreamed it and you played all the parts.966 ¶29

And when you awake in your skull, which is Golgotha, you come out of that skull and you are born from above. “We are born from above” as told in Peter, “we are born anew through the resurrection of Jesus Christ from the dead” . Well, you see no one in the skull but yourself, and you know that you are waking from a dream, a profound dream. You are waking in a tomb, your skull, and you come out of that skull to find the symbolism of your birth surrounding you. And then you know who Jesus Christ is. While the world worships him as something coming from without, you’ve found him within…not as another but as yourself. There is only God in this world; there is nothing but Jesus Christ. So you come out of yourself and here you are the dreamer, the dreamer of life.966 ¶30

So the great poet saw it so clearly when Shelley said, “He has awakened from the dream of life. ‘Tis we who lost in stormy visions keep with phantoms an unprofitable strife.” That’s what the whole vast world is doing, fighting phantoms that are self-created. The whole vast world is himself pushed out and he’s in conflict with himself, until that day when suddenly in the most dramatic manner an unearthly wind possesses him, which is the Spirit, the Holy Spirit, and then he wakes.966 ¶31

He finds himself waking and waking, and he wakes as he’s never been awake before in his skull. He has one consuming desire to get out. He has an innate knowledge and he knows that if he pushes the base of his skull there will be an opening. He does and something moves and it opens. He comes out just like a child would come from the womb of woman, but from above, from the skull of himself.966 ¶32

The word is Anothin, “from above.” Everything that is taking place here in the world is from above. When brought before Pilate and Pilate said, “Do you not know I have the power to crucify you or the power to set you free?” He said, “You have no power over me unless it were given to you from above” . The same word Anothin. The whole thing is from within a man; he’s in a profound sleep and he is the Lord Jesus Christ dreaming the dream of life. And when he wakes, he is the Lord Jesus Christ.966 ¶33

So because there’s only one being, one Jesus, all will awake and they are Jesus. Everything vanishes and Jesus only. No one can say that Jesus is Lord except by the Holy Spirit, by the holy wind. When the wind possesses you and you wake within yourself, only then do you really know you are the Lord Jesus Christ.966 ¶34

Now let us go into the Silence.966 ¶35

Now are there any questions, please? Plenty of time…well, if there aren’t any, class dismissed. Good night.966 ¶36

A man’s knowledge of himself depends upon his knowledge of the revealer, so tonight we are looking for the revealer. The Psalmist said, “Those who know your name put their trust in thee.” Well, the name of God is synonymous with God himself. So if I know his name, I will put my trust in God, for the name and God are one. It is first revealed to us in the Book of Exodus, the 3rd chapter: “And when I come to the people of Israel and I say to them, ‘The God of your fathers has sent me,’ and they ask, ‘What is his name?’ what shall I say? And the Lord said, ‘Say this to the people of Israel: ‘I AM has sent me unto you…and this is my name forever throughout all generations”’ . Now you be the judge. No one judges you…you are the judge of whether or not you put your trust in God. Or do you have something other than your own wonderful I-am-ness? Do you completely trust God or do you have some other thing? It could be, well, it could be the stars, or it could be some creation of his.964 ¶1

Now listen to the words carefully, “I am the Lord your God.” That’s like saying, “I am the I AM that is your I am”…same thing. “I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods besides me. Make no graven image, no likeness of anything that is in the heaven or that is in the earth or below the earth in the water; and bow before none of it” , but none of it.964 ¶2

Well, a letter came last Monday…in fact she gave it to me here. This lady was raised in the Catholic faith, a devout Catholic. She’s been exposed here to this teaching concerning Christ. First of all, she thanks me for sharing with her the story of a friend (who is here tonight) who taught his seven year old son how to revise, so when he is hurt he goes to the end as it ought to be. So she said, “On my job I lift a typewriter every day…but it’s a very normal thing. But this day there were obstructions…boxes and packages and all kinds of things…and undoubtedly I got it at a very odd angle, and it strained a muscle in my lower back, and I was in great, great pain. Remembering what this father said to the seven year old son, I revised it, completely revised it, and without any outside assistance in a little while this whole thing subsided and it was perfect.964 ¶3

“Now this part is a dream,” she said. “I had a dream. I took a little boy seven years old into a Catholic church. But instead of entering in at the front door and coming down the center towards the altar, I entered from the side and walked across the entire church to the opposite side without genuflecting. As I got there the Mass is over and they’re all leaving towards the entrance where I entered…so they are making their exit there. So I started, but I had to get in line, and I heard a voice say, ‘Now you will have to face the altar and get on your knees, because a priest is looking at you,’ and he was all robed in black. I said, ‘No I will not. I do not believe in anything on the outside; I believe only in myself!’” And then she woke.964 ¶4

Now that is perfectly marvelous! To be raised in the Catholic faith…and to so hear it with understanding and belief that in the state called “dream” where attention is supposed to be the servant, really, rather than the master, so that I’m always looking and following objects as they’re presented. But here she was so alert that she remembered the teaching and put it into practice. Priest or no priest she would not as she crossed towards the exit stand before that altar and bow…again putting into practice this 20th chapter of the Book of Exodus. Here you’ll find the Commandments and here, “I am the I AM that is your I AM. I brought you out of the land called Egypt, the house of bondage. You shall have no other gods…and make no graven image unto me, whether it be above in the heavens, on the earth, or below in the waters below the earth…and do not bow before it.”964 ¶5

And millions every day walk by and they bow before a man-made object called an altar, or a little figurine that they call Jesus Christ. They do not know Jesus Christ; they do not know the Lord. If they knew the Lord, they would know his name, and the Lord’s name and the Lord are one, and his name is I AM. There is no other God, none whatsoever.964 ¶6

So when I say, “I came out from the Father and came into the world; again I am leaving the world and I’m going to the Father,” I came out from myself, for I and the Father are one. So the full significance of the name of God is known only in light of its consummation: When he manifests the name, the one who was the Word made flesh. Well, who is this one who is the Word made flesh?—you are! Are you not flesh and blood? Don’t you say “I am”? Well, that is the Word made flesh. But you will never know the full significance of this name of God until you in the life of the entire unfolding name reach the fullness of it and you consummate it.964 ¶7

So now let us take the consummation of this Word. There are some questions that cannot be answered with a simple yes or no, just can’t be answered. They ask a question—you’ll find it in the 10th chapter of John —“Do not keep us in the state of uncertainty…tell us plainly, are you the Christ?” That’s the question, “Are you the Christ?” Well, here is a question that you cannot answer with a simple yes or no. You will say, “Am I the Christ?” and if by that you mean the Christ of your own expectations no. No, I am not that Christ. If you mean the Christ who was buried on Golgotha, which is your skull; if you mean the Christ who rose from that state of death; if you mean the Christ who came out of that tomb unaided—no one aided him, he himself pushed the stone, and he himself came out; if you mean that Christ where witnesses came and witnessed to his birth from above; and if you mean that Christ who found David in the Spirit and David called him “My Lord” and David called him “my father”; and if you mean that Christ who tore the curtain of the temple, which was his own body, from top to bottom and then rose—for he is the son of man—and then rose like a serpent, comparable to the serpent that rose in the wilderness; and if you mean that Christ on whom the Holy Spirit descended in bodily form as a dove, then to your question I will answer yes. But if you mean by Christ your own expectations, the answer is no.964 ¶8

So do we really this night believe in God? Now the word God means so much to people and the word Lord means so much. But when they say “I am,” which is the foundation of it all, “God” is only something to cover it up like a mask. The word “Lord” is to cover it up; for the word translated God and translated Lord means I AM. So when you say “We will call upon his name” the words “call upon” mean literally “to call with his name.” So if I call with his name, I’m going to say, I am…and then I name it. Call what? What will I call? Well, anything, because with him all things are possible. Therefore, what will I call…well, I name it. The minute I name a thing, then I will call with his name, and then if all things are possible to him, it should rise in my world…it should. So I say I want wealth or I want fame or I want health or I want this, that and the other, well then, “I am”…and then I name it. For that’s actually calling with the name of what the world calls God.964 ¶9

Then we are told to not take his name in vain, for he will not hold us guiltless who take the name in vain. So you say, “Alright, I am nobody, I am unwanted, I am not this, that and the other.” Alright, you’ve taken the name and you will conjure exactly what you have assumed that you are…good, bad or indifferent. It’s entirely up to us. So, “Those who know thy name put their trust in thee.”964 ¶10

Now when you read the gospel of John you read these many bold I AM assertions. The first one appears in the 6th chapter, “I am the bread of life”. Every statement made concerning these I AMs, when you read, don’t think another being said it; just imagine from the depths of our own soul a being is speaking. You hear the voice and it seems to come from another…it seems to come from without as in the story of Moses and the voice. It seemed to him to have come from without, but how can I AM come from without? It cannot come from without! So when I hear it, it seems to come from without but it is a whispering from the depths of my own soul…it comes from within. And when you read “I am the bread of life”…it’s coming from within you… “to feed the multitudes.”964 ¶11

And one day you’ll have the experience that you actually can feed the multitudes. Not with bread made of flour, but you’ll feed them on what they need most. A blind man undoubtedly wants to see, the deaf to hear, the lame to walk, the poor to be affluent. So you will feed them with what you are, for you are the bread of life…the bread that came down from heaven. You will have a vision, an actual experience, where thousands are waiting for you and you come by, and they’re in all different states as you glide by. As you glide by, everyone becomes re-shaped, re-molded in harmony with that which you are which is perfect. You are perfection. And they feed on you and you grant everyone whatever they desire, and before your eyes they are all re-molded in harmony with that perfection which is springing within you. When the whole thing is over, a heavenly chorus cries out, “It is finished!” and you descend to this little world once more clothed in a garment of flesh. The Word once more returns to this garment of flesh and blood to tell the story, to completely finish and bring to a climax that which was sent forward.964 ¶12

For, you sent yourself into this world; you weren’t sent: “I came out from the Father” . Well, I have found him and I have found him as myself. If I have him as myself because his Son calls me Father, and I came from the Father, then I came from myself. I came out of the depths of my own being for infinite reasons, to expand beyond whatever I am, beyond into a far greater translucency, a far greater of everything in this world. So I came out from myself…everyone did. And the day will come you’ll discover that the self that you are, is God the Father…and that is life eternal…the eternal fatherhood of God. You’ll find the Father not as another; you’ll find him as yourself.964 ¶13

You are the Father, but at the moment it hasn’t yet reached the climax, so you think of another. I’m appealing to you to turn within and think only of yourself: You are God the Father. We are the fathers that fell asleep and we are dreaming this dream of life. But you are the being spoken of in scripture as God the Father. The day will come that you will know it because your Son will call you Father, and he is not Jesus Christ. Jesus Christ is the Father. “I and my Father are one” . It is David who calls you Father; and you will see him, and he will call you Father, and you will know it.964 ¶14

In the meanwhile, test what I’m telling you. Test it by calling with the name instead of calling on the name. Tonight, millions are genuflecting before a man-made altar, a man-made little icon, and all these things, and they actually violate the Commandment, “Make no graven image…and do not bow before it.” They make the graven image with human hands and then bow before it. But this lady did not bow before it. She said, “No, I will not. I do not believe in anything that is external, I believe only in myself.” Now coming from one who was raised in the Catholic faith, that is a tremendous step. The day will come that those who are now honored in the world of men with all their robes and all their positions will come to that same conclusion. And they too will have a dream similar to this dream where they will not bow before their own man-made little altar, they will not genuflect. They will simply know who God really is and they’ll put their trust in him. Well, if I’ve found his name, as told me in the 9th chapter of Psalms: “I’ve discovered thy name and I’ll put my trust in thee,” no other being will I trust.964 ¶15

Regardless of what happens to me I will simply trust him, and walk in that state.964 ¶16

Now…when I say, “I am the bread of life”…and the second one “I am the light of the world,” you’ll have that experience. You’ll actually feel yourself sink into infinite, pulsing, golden, liquid light. There is no circumference…you are the center and there is no circumference, infinite light. You’ll have the experience and you will know you are the light of the world. You will have the experience of coming into a room where things seem to be animated and independent of your perception of them, and you will stop an activity within you, and they’ll all freeze and stand perfectly still. You will know from your own experience that you are the life of the world; so when you read “I am the way, the truth, and the life” , you will know how true these statements are.964 ¶17

The I AM is the only way to what?—to the Father—“No man cometh unto the Father except by me.” You will never find the Father as something external to yourself. You will find the Father only as his Son stands before you and you know he is your Son and therefore you are his Father. That’s the only way you’ll ever find the Father. “No one knows who the Son is except the Father, and no one know who the Father is except the Son and any one to whom the Son chooses to reveal him” . So there’s no other way of knowing the Father.964 ¶18

One day you will see the Son, and it will be something from the depths of your own soul. You will know you are looking right into the face of your Son, who said, when you inspired him to write it, “I will tell of the decree of the Lord: He said to me, ‘Thou art my son, today I have begotten thee’” . So here you’ve come to fulfill all that you said you would fulfill; for I sent myself forth as the Word. For, “In the beginning was the Word, the Word was with God, and the Word was God” . So if the Word was God and the Word was sent, as told me in the 55th chapter of Isaiah “And that which came forth from my mouth; it shall not return unto me void, but it must accomplish that which I purposed and prosper in the thing for which I sent it” . I sent myself and there was a pattern that I had to fulfill. Only as I fulfilled the pattern that I had predetermined would I return unto myself, knowing that I am the Father that in my journey I was seeking. So I came out from myself, came into the world, and return to myself as God the Father. We are the fathers.964 ¶19

And when you know it and you believe it and wholly trust in the one and only God, there is no other God. Stop all the nonsense concerning this and that and all the little isms, forget it! There is only God and there is nothing but God, and God is your own wonderful I-am-ness. So when you say “I am,” that’s God. But man doesn’t stop there; man will say, “I am poor, I’m unwanted, I’m this, that and the other” and he puts that limitation upon a being that is infinite. But he abides by his own law, and whatever he assumes that he is that he becomes. So if I dare to assume anything, I will become it; and I will live in a world of my own creation for I assumed it. And because all things are possible to me, I create and project on the screen of space.964 ¶20

So here, people are searching to find out if there is something beyond the veil, and they get a medium to interpret for them…men who are supposedly high in the Christian church, knowing about the great Christian mystery. Of all the nonsense in the world! And he asked the medium to ask his son, “Have you seen Jesus?” Can you imagine that question by a bishop of the Episcopal Church, the highest order that you can arrive at in our Christian church…“Have you seen Jesus?” and the son supposedly said through the medium, “No, they talk about him, but I haven’t.” And he believes in such a Jesus. He rose to the highest position and he is the great father who blesses and baptizes and does all the nonsense in the world. That is not the Christian faith…hasn’t a thing to do with Christianity.964 ¶21

So when the question is asked in the 10th of John, “Do not keep us in suspension, tell us plainly, are you the Christ?” “Well, if by that you mean the Christ of your expectations, no.” But if you mean the real Christ…and then you itemize the pattern, all the things in the pattern that the real Christ must experience, then if you have had these experiences you can answer in the affirmative yes. It’s not what they are looking for. They’re looking for some glamour boy, some movie star, something that looks altogether wonderful…and that is not the Christ. Christ is the pattern man, the eternal pattern that God from the beginning had established, that he himself would fulfill when he would come into the world and be himself, the Word made flesh. So he comes into the world and then unfolds within himself, and he is that being.964 ¶22

Now you can test it this night, as the lady tested it. She strained her back and applied it instantly, because she remembered what the father said to his little boy of seven. So you do the same thing. Come test me and see—that’s what we are invited to do—if I am really holding to my faith. Well, if I really believe in the name, and the only name is I AM, well then, right now test it and see. What do you want to be in this world? Just what do you want to be? Well then, test it! Dare to assume that you are now, not tomorrow, that you are now the being that you desire to be, and walk as though you were. And if this is a true doctrine, you should in the not distant future externalize it on the screen of space and you actually are that being. You become it. Well, if you prove it in the testing, then try it again…and try it again.964 ¶23

The day will come that you will actually fulfill everything said in the gospel; for you are the central figure called Christ Jesus…and there never was another one.964 ¶24

Here is the universally diffused individuality: You say “I am”…same being when I say “I am.” There’s only one God: “Hear O Israel: The Lord our God, the Lord is one” , not two. So you say “I am,” well, I can’t have a billion little “I ams” running around. There’s only God and “In that day his name is one.” When you say “I am,” it isn’t “we are,” is it? It’s I am and that’s one. Well, in that day his name is one; he is king over all the earth and his name is one; that is I am, that’s one. Therefore, you say “I am,” I say “I am,” and we say “I am,” yet it’s only one I AM. So here is a universally diffused individuality. In the end, fulfilling what it intended, it gathers itself once more into the same oneness—one body, one Lord, one Spirit, one God and Father of it all. Regardless of what parts you played here, you return to the unity, to the one, and no one is greater than the other, just one…for there is only God. So we are all gathered into the one body, the one Spirit, the one Lord, the one God and Father of all.964 ¶25

Now let others who want all the little things in the world, trying to shine one over the other, let them be if that’s what they want. You will find great comfort in this unity when you look out upon a world and see your own being and you know that everything you see is yourself pushed out and every one is going to fulfill the identical pattern.964 ¶26

The story of Jesus Christ is your story and you fulfill it in detail. It’s a definite pattern. If it does not fulfill that pattern as described in scripture, it is only a foreshadowing if you have a similar experience. Take the foreshadowing as the most wonderful promise. It’s coming, it’s on the heels, like little pains prior to birth and so, all are foreshadowings, adumbrations. So these are things…if it’s not exactly as told in scripture then accept it as the foreshadowing, and in the not distant future it will turn from that adumbration into the actual picture, and you’ll fulfill it in detail.964 ¶27

You will find from the beginning to the end there are 1,260 days. From the day you awaken within the skull (called Golgotha) to that moment in time when the Holy Spirit in bodily form as a dove descends upon you. Count the days…1,260 days. It comes out right on the button. And you will know you’ve finished it. Then why do I remain? You remain to tell it…how else would it be told? You become a witness: “And you shall be witnesses for me.” That is the story.964 ¶28

So everyone remains and records himself as the witness, and then he departs this world. Departed not to continue the action which is similar to this, but departed to enter the celestial sphere where all the fathers have returned and the fathers form the Father, the One.964 ¶29

So here, be encouraged. You are a divine being, an infinite being. You seem to be in the world of Caesar a little man, a little woman, struggling to pay rent, to make ends meet, and yet you own the world. You own the world because God is housed within you and the whole thing is yours. Well, start here in this world to put this to the test.964 ¶30

“Come test yourselves and see. Do you not realize that Jesus Christ is in thee?—unless of course you fail to meet the test!” . Well then, I will not fail to meet the test: I will call with his name, and I will sleep in the assumption that I am now the man that I desire to be, as though I were that man now. Going to sleep in that assumption I firmly expect the fruit to appear in the world, for the last bold I AM saying is “I am the true vine” . That comes in the last. Here, “I am the way, the truth, the life…no one comes unto the Father except by me,” but the last one, “I am the true vine,” that completes the I AM saying in the Book of John.964 ¶31

So if I am the vine, well then, these things must grow upon my world. If I have found the name and the name is I AM, and the name is synonymous with God himself (it is a synonym for God), well then, I am…and I name it, the thing that I want this vine to grow. It must grow this in my world regardless of what the world tells me. If I dare to remain faithful to this state, it must appear within my world if this is true. Well, I tell you from my own personal experience it is true.964 ¶32

Therefore, you can go out this night and dare to claim for yourself that which you would like to experience in this world. And then, put your hope fully upon the grace that is coming to you at the unveiling of Christ within you. For, it takes many stages, but they are consummated in, what, a short little interval of forty-two months.964 ¶33

When the first act takes place, count the days; it will take exactly 1,260 days. Then you linger to tell your story to those who will hear it. Not everyone wants to hear it, they’re not interested. They want things and things, and they think that things, little tiny things make life. Alright, let them have it. Grant them everything in this world that they want until that moment in time when they want more than anything else the Promise, where the whole thing unfolds within them and they discover they are God, they are the Father…and there’s nothing but the Father. So the climax of the entire thing is the discovery of the Father. All these names are his, but he comes to the end “I am the Father.”964 ¶34

Now tonight, you take it…just as she took it and others in this audience tonight. One (this past week or so) coming from the depth of her soul she heard “I am the resurrection and the life. She that believes in me shall have everlasting life.” Then a few days later, the word is ringing in her ear as she’s coming through into this level from sleep, and the word is “resurrection.” But all of these lovely things are taking place in those who are here. A complete transformation is taking place in the soul, where they are believing to the point where the dream world—where we’re supposed to be victims rather than the controlling factor—the whole thing is unfolding and we are still the controlling factor there.964 ¶35

So I want to thank you for your letters, because if I share them as you’ve allowed me to share them, then we’re all mutually encouraged by the experiences of those who have written me, for that is your faith made visible in the form of a letter. And when I can share them and all hear it and they see what others have done, they’re encouraged to stick to it and put it into practice… because there’s no other place to go. As you’re told in the 6th of John , it was difficult yes, and then he said, “Would you go also?”—because they all left him, so many left—and he answered, “To whom would we go? Have you not the words of eternal life?” It may be difficult to grasp, may be difficult to follow, but where would I go if these are the words of eternal life?964 ¶36

Let others hang onto their traditional concepts, perfectly alright. But when someone…as Blake said that his task in this world was to open the eternal worlds…he said, “I rest not from my great task to open the eternal worlds, to open the immortal eyes of man inwards into the world of thought, into eternity, ever expanding in the bosom of God, the human Imagination” .964 ¶37

So when you give to one that you have elected your own immortal eyes so that she may become the incurrent witness and turn inward into the eternal worlds, into these infinite states, then she brings back. She’ll bring back and bring back and bring back forever, for her eyes were gifts from the risen Lord, and she will see eternal worlds. And she will bring back all the things, whether she understands them or not, she’ll bring them back. She turns them over to me and I’ll interpret them for her. For, she was given these immortal eyes, and yet the gift did not leave the giver without eyes…and they were not loaned, they were gifts; and yet he kept the eyes that he gave.964 ¶38

So here tonight, do take it seriously and when you go out, dare to put it to the extreme test. Forget all the little nonsense around the world where they’re trying to arrive at God through the backdoor and all the other little things. There is no other way: “No man comes unto the Father except by me.” Diets will not do it, holy retreats will not do it; not a thing in this world can do it but this one and only way. “I am the way”; there is no other way. “I am the truth”; there is no other truth. For if things were true, they could not change. And if the most fantastic discovery today by man in the world of Caesar can be modified tomorrow as man expands, then it wasn’t absolutely true when it was revealed as an absolute. There are no absolutes in the world of Caesar. The only absolute is this pattern of God, and all will fulfill it. Now let us go into the Silence.964 ¶39

In Biblical language a man’s name reveals his character. His name is an expression of this essential nature of the bearer. As I have said in the past, these characters are not persons; they are eternal states, spiritual states, through which the immortal soul passes to awaken as God. To understand tonight’s subject let us go back just for a moment. As you know, I have told you the Bible is God’s plan, something to be understood only through revelation. It is revealed, it is true, but seems the most impossible thing in the world, but will prove itself true in time. The book of Genesis is the seed plot. As you remember it is the beginning: “In the beginning God” and the book ended on the note: “In a coffin in Egypt.” The one in the coffin was called Joseph. Joseph is human imagination – it is of one tissue with divine imagination, but here it is human imagination, placed in a coffin. He extracted a promise from his brothers that they will not leave his body in Egypt; they will take it up to the land that was promised by God to his forefathers, Abraham, Isaac, and Jacob. That is the end of the book, the seed plot of the Bible.962 ¶1

Then we start for the unfoldment of the seed that was planted in the book of Genesis. The next book is Exodus. That is where Moses comes in for the first time in the Bible. Now, we are told that Pharaoh’s daughter found Moses floating on the river and she named him Moses, because she drew him out of the water. I will not deny that – that is part of the name, Moses,” to draw out, to rescue, to fetch”. But it has another meaning. She was an Egyptian and the boy was raised in the courts of Pharaoh, and the word “Moses” is the root of the Egyptian word (verb) “to be born”. That is what it means – to be born. Something is now to be born and he is buried in man in the book of Genesis. It is completely contained in this ark, in this coffin or man, but now it must be awakened, it must be born. We are told he did not volunteer for the task—he was drafted.962 ¶2

Now let me stop here and tell you: this is not a man as you are, as I am; this is a state of consciousness. All these characters are states of consciousness, and so Moses is playing the part now, leading you – leading me, everyone in the world – out of the state known as Egypt, taking us out of Egypt into the promised land. Moses is true in this sense: in him – in germinal form – is the entire future of Israel. All the visions you read concerning him are contained in us. He was prophet, priest, law giver, shadow of the king (or a foreshadowing of the king), victor, exile, fugitive, man of God – all of these are stated in the state called Moses. Now he is leading us out.962 ¶3

Let us see what he has in common with the other characters named in tonight’s subject, Elijah and Jesus. No one knows the burial place of Moses, as we are told in the very last book of the five, called Deuteronomy. Moses died and he was buried. Who buried him? The Lord buried him, and to this day no one in Israel knows the burial place of Moses. We are told that Elijah – the word Elijah means “My God is Jehovah” – while talking to his disciples, they are parted by this fiery chariot and fiery horses, and he was lifted up into heaven by a whirlwind. Therefore no one knows his burial place, because he wasn’t buried – he was transported. We are told of Jesus that when they came early in the morning and they found the stone rolled away, that his body had been removed, and to this day no one knows where they laid the body: “Where have they laid the body of my Lord?” So, here we find in the end there were three – each had the same exit from this world.962 ¶4

Here is a progression leading up toward God. Moses means, “to be born”. In Hebrew it means, “to draw out”. Yes, something is being drawn out, something must be born. Elijah is “my God is Jehovah”. And Jesus, “Jehovah, is savior”, in keeping with the statement in Isaiah 43: 3,7,11: “I am the Lord your God, the Holy One of Israel, your Saviour.” If you read it on the surface it will mean nothing to you, but we go back to find what was the great revelation, as Israel is being moved out in the exodus from Egypt. It took forty years, and forty is the numerical value of the thirteenth letter of the Hebrew alphabet, whose symbol is a womb – something to be born, something is coming out of the womb in so-called forty years. It doesn’t mean forty years as you and I measure time, but something is coming out of man, and everything that is coming out is God, moving to the second stage called Elijah, and flowering in its fullness in Christ Jesus.962 ¶5

Moses is the first to have the name of God revealed to him. There are many names for God, but never before was it revealed as it was to him – that state – and you are in it now, I am in it. And the name revealed of God the creator is “I AM”. “When I go to the people of Israel and tell them that the God of their fathers sent me, the God of Abraham, and Isaac, and Jacob, and they ask me, ‘What is his name? What shall I say?’ The voice answered, ‘I AM that I AM.’ Say unto them ‘I Am hath sent you.’” It was never revealed before that that was the name of God.962 ¶6

We are told in Psalm 9:10: “And those who know thy name put their trust in thee.” If you know the name! You and I have heard the name, but if you really know it, you will put your trust in the name, and I tell you the name is “I AM”. It’s not John, it is not Jesus, it’s not God, it’s not Lord – it’s nothing outside of “I AM”. The word translated “Lord”, (which is Jehovah) means, “I AM”. When I say I am the Lord thy God, I really should say – if you really want to understand it – “I AM that I AM”, your creator.” For the word now translated “God” is the word “Elohim”, the word used in the first chapter of Genesis: “And God said” (that is, “Elohim” – a plural word): “Let us make man in our image.” When you read the words in the sentence: “I am the Lord thy God”, the word “I AM” is the same word translated as “Lord”. So, I AM that I AM, the God who created you in his image, and beside me there is no other God, no other creator, no other savior. That is what was revealed in the state known as Moses.962 ¶7

If you take the name of Moses, men-shin-he, – and if you turn it backwards it spells “name”, “shem.” (The common word for name in Hebrew is “shem”.) If I take the middle letter out of “Moses”, which is a “shin” and put it first of the three little letters shin-mem-he, it spells “heaven”. So, here the name means so much. I call everything out, born and reborn, to bring all things within me that are to be born, and I do it in his name. I am drawing it out of myself – that is Moses – Moshe. I turn the name around: I do it in his name (“shem”). And where do I draw it from? Shin-mem-he, out of heaven. And where is heaven? Heaven is within you. Out of my own being I am drawing everything, but I draw it in his name. There is no other name under the sun by which this is done.962 ¶8

And so, how do I draw anything? I draw it only in his name. We are told he draws it all out – but he cannot enter the kingdom of heaven – the promised land, called Canaan. The one who will take the Israelites in is Joshua. The word “Joshua” is the identical word as Jesus, spelled the same way. He cannot go in; he is only the power that draws it out – Jesus does, whose name is Joshua. Before we reach that state called Joshua (which is Jesus), we pass through the state of Elijah.962 ¶9

The word Elijah, “my God is Jehovah.” If I say my God is Jehovah, I think in terms of some external Lord. If I say “My God is I AM” then you might think me arrogant, think me blasphemous, yet that is exactly what the word means. His story is told us in the Book of Kings. In the Book of Kings there is nothing but sheer unadulterated power. When a man feels it and knows what he can do, untempered by love, he does everything. That is what Elijah did. He called down the fire and destroyed the sacrificial bull, turning it to ash. Destroyed the children who criticised him and then the 450 prophets of Baal who could not bring down any fire; he did in the twinkle of an eye. He ordered the destruction of all the prophets of Baal. Violence in the extreme. Then we move from this state to the Joshua (which is Jesus) where the same power – infinite power – is tempered with love.962 ¶10

Let me give you my own personal experience concerning these states. When you meet these states they are personified as men. Thirty odd years ago I was taken in the spirit into a divine council, a divine society, and the first one to meet me was the embodiment of infinite might. He was seated (and the symbolism is perfect) in a chariot, and hitched to this chariot was this perfectly marvelous pair of beautifully harnessed horses, and seated in the chariot was infinite might – eyes of steel, not an nth part of love came from that face to mine. As he thought, I heard what he thought. He looked at me eye to eye, but no emotion of feeling concerning love or mercy or tenderness came from his eye to mine – just sheer might, sheer power. No power on earth can compare to the embodiment of that power.962 ¶11

And just as we are told: “When he ascended in his fiery chariot leaving no trace behind…” It seems such a stupid statement to make, that not a thing on earth could lead one to believe that it could be literally true. And yet, my mystical experience confirms the truth of that statement, for there is the perfect embodiment of the chariot and the horses, beautifully harnessed, and the charioteer is Elijah himself –infinite power. The horse is always the symbol of the mind; in this case the mind is harnessed, disciplined, and directed by the charioteer, the one who is in control of that disciplined mind, but no feeling, no emotion of love.962 ¶12

Then I was taken into the presence of infinite love, infinite mercy, and here I stood in the presence of Christ Jesus – a state, yes, a living state – and talked and communed with him. He asked me: “What is the greatest thing in the world?” And I answered in the words of Paul: “Faith, hope and love, these three abide, but the greatest of those is love.” At that moment he embraced me and I became one with infinite love. I have never known such joy in my life, never known such peace and mercy, such anything concerning these attributes.962 ¶13

While in this embrace came this voice out of space, and I found myself once more in the presence of infinite might – and he is called Elijah. Another name for him in the Bible is Elias, God Almighty. No mercy there as yet, no love, just sheer power, and it was he who sent me back to where I am today with the command: “Time to act.”962 ¶14

All this was done in the state of Moses, that state that I entered not voluntarily; I was drafted, as I was drafted into God’s army without my permission, my consent, for a purpose: to lead me out of Egypt into the promised land. But I have to pass through these states. Everyone passes through these states. So, Moses is the mediator, the state of all the things that happen to him, and he in turn then shares with those for whom it happened. And so, it happened to me, that state of Moses. Then I in turn prepare to share with you the things that happened to me, for they happened because of you, to tell you it is all true.962 ¶15

You say: “A little handful like this and three billion of us in the world?” It doesn’t matter if only one came and heard of God’s word and the truth of that word; it would be infinitely greater than the three billion who didn’t hear of it. For we enter the kingdom of God one by one. We do not enter in pairs. I can’t take the dearest soul in this world to me with me into that state. We have to go alone, singly. We are known singly and loved singly and no two can go together. So, it doesn’t matter if I speak to a hundred or to one, or speak across the nation on radio to two million – it makes no difference.962 ¶16

Do they believe it? The story is: “Tell the story as you experienced it, in the hope, yes, that they will believe it.” But no one has any assurance that it will be believed, but only as it is believed and accepted by the individual do we start the journey out of Egypt. Egypt is not in the Near East; you are Egypt. Joseph – which is your own wonderful human imagination – is buried in Egypt, (the body). He contains within himself the whole vast world, and now it has to be led out. It is led out by the true revelation of the true name of God. In the fifty chapters of Genesis the word is not revealed, not used, and then comes the revelation of the 3rd and 6th chapters of Exodus: “Go and tell them ‘I AM’ sent you.” All through the entire book, when you read this strange translation, “I AM the Lord” is simply “I AM the I AM.” Why take the second “I AM” and then call it ‘Lord”? The average person reading it can’t quite understand it, but the identical words that begin the sentence: “I AM”, which is Yod He Vau He is the word that comes just two words removed: “The Lord” – “I AM the I AM”, your God and besides the “I AM” there is no God. I AM your maker, therefore you are really self-begotten in the true sense of the word.962 ¶17

So, these are three fantastic states through which man moves, and the day will come when you, too, will be taken by a whirlwind into heaven and you will be brought into the presence of a state; but to you it is something completely independent of your perception of it. When you look at him he is a power, I mean a power beyond the wildest dream of man – and it is man. I could paint a picture for you, could I draw. I can see him so clearly and it was thirty-odd years ago. More vividly than anything that happened to me – today it is so indelibly impressed upon my mind – and yet it is a state called Elijah. And one passes through that state where it is nothing but sheer might.962 ¶18

You see it in the world today. It could be economic power, where there is no feeling whatsoever but simply to get a new power. It could be a military power, social power, intellectual power, or any other kind of power, without feeling or compassion, just sheer might. We see it describing the world in the morning paper. Not a bulletin on the radio or TV that doesn’t describe this sheer might. If I can get the better of that nation or nations without feeling it doesn’t matter – that’s Elijah.962 ¶19

Read this story in the Book of Kings, where it passes from that to God himself, and that is Christ Jesus. When you stand in his presence, again he is no other than you. He communes with you, he asks you questions and you answer the question, and he embraces you and it all seems so much the two of you – and yet you are told in Zechariah 14:7: “His name is one.” He seems to be another, he embraces you, but at that moment of the embrace you become one and the Lord – the “I AM” – is one and “His name is one.” Then you find yourself fused with God himself and there aren’t two of you – not you and God – you are the very being that you have been seeking, you are he.962 ¶20

And then comes the sentence to recall all the means to be sent, for you are called and then sent to reveal all that has happened to you, in the hope that those who hear it will accept it. We are told many rejected it and many accepted it. That is how it is all singled out. Eventually all will accept it. It is a form of preparation leading up towards the fulfillment of his purpose, which is to give himself to us. For it is God’s purpose to give himself to you individually, as though there were no others in the world, just God and you. And because God is one and his name is one, there can’t be God and you. For you stand in his presence as you answer the questions. You will – you’ll answer it automatically: “What is the greatest thing in the world?” You say “love”. Then you are embraced by love himself and you aren’t you and love – you are love. You are the embodiment of love and you never felt such mercy, such compassion, such love, and you are one with it, but there aren’t two of you, you are God.962 ¶21

And while in the very embodied state of infinite love, you are sent – sent to do what you will be doing right in this world, because everyone must be led out of Egypt. “Bring my people out of Egypt,” even though I will harden the heart of Pharaoh and keep them back in Egypt, I will still tell you to bring them out of Egypt.962 ¶22

If the heart is hardened because of what we have to say (because in this audience we are Christians and Jews, undoubtedly all of us) there may be one who does not call himself a Christian or a Jew, who thinks I am neither -I’m an agnostic, or I’m an atheist, or maybe I’m some other creed. But I would say that on a whole as I go across the country I speak to hundreds of Christians and Jews. The word “Moses” to the Jew is a sacred name, the one who was a leader, chosen by God to lead his chosen people out of Egypt into the promised land. And Elijah, the great prophet. To the Christian, what more sacred name than the name of Christ Jesus? I tell you these are infinite states, eternal states, through which the immortal soul passes, and he awakens in the very end and is confronted by God himself, the Ancient of Days. Then you will know.962 ¶23

On the Mount of Transfiguration these were the three who appeared. There was Moses, Elijah, and Jesus. “They all shone until their faces were like the sun.” That is true. We are told that when Moses came down from the mountain, they all were afraid because he shone so, and he covered himself with a veil so he could talk to the people while he was veiled. The veil is the human body. This garment is the veil to talk to man, for if you saw him unveiled you couldn’t stand the light. But when he went into the presence of God he took off the veil, and he is one with him. He comes down and before he could put on the veil there is a light that dazzles the eye of mortal man.962 ¶24

May I tell you: whether you believe it or not, the morning it first happened to me I was alone in my own room on 49th street in New York City. It was four in the morning. There was no moonlight, no reason for light in my room, no light was on—but here was this unearthly light that filled the room and it did not subside until the sun came out. The room was completely radiant with light but no one could see it but myself.962 ¶25

So, I tell you this symbolism is true and it is all about you. Everything in the book is about you. As we are told in the 40th Psalm: “In the volume of the book” – some translate it: “In the volume all about me.” It is the whole book is about you, and these fantastic characters are the eternal spiritual states through which you move. Everything is planted in you and recorded in that first book of Genesis. Then comes the beginning of Exodus where man is making his exit from the world of slavery, the world of Egypt (and it’s not in the Near East) this where I go. This (the body) is the world of Egypt and I am pulling myself out, and there are series of signs which will accompany my exit from Egypt.962 ¶26

One of the signs you are told about only occurred in connection with Israel’s departure from Egypt, and that is the serpent. Moses throws the serpent to show you, and no one understood it, no one. Today how many people understand the symbolism? It is true. It is recorded for us in John 3, that it must take place: “Just as Moses lifted up the serpent in the wilderness so must the Son of Man be lifted up,” in the same manner. You will find yourself one day actually experiencing the state of being lifted up in serpentine form, lifted up into heaven.962 ¶27

Signs follow, as told us in the book of Deuteronomy: “And Jehovah delivered his people from Egypt by signs and wonders.” Always signs and wonders, everything was a sign, but how to interpret the sign. Wait for it; all these signs will happen. At the Nativity, the angel gave a sign through the shepherds, and people have completely misunderstood the sign and think it is the event. It is only the sign, which is the deliverance of an individual into heaven from the land of Egypt. Simeon comes into the temple and looks at the Child and tells them: “This is a sign that is spoken against.”962 ¶28

Now in this audience for the last three years, I would not say there were many, but I have heard personally and through the grape-vine, those who spoke against the sign – some never to return in the interval of three years. So this is a sign that will be spoken against. How true the prophecy! Those who come home today socially – we dine together, but they will not be seen here – and when we are together socially, we never discuss the sign. And so, Simeon comes into the temple and sees the Child and makes the prophecy: “This is a sign that will be spoken against.” And those who will come – you haven’t spoken so far against it – but I know dozens who have spoken against it to the point of never having returned to this auditorium.962 ¶29

He gives us signs and wonders as he brings us out of Egypt and the story of Christ Jesus, every event, is only a sign. Not a thing takes place here on this level. Everything recorded about it, from his birth to the very end – the ascension – is a sign; and everything is going to take place in you. The birth, or the miracle, the fantastic things – yes, and the transfiguration too. And when it does take place, you too will swear those who were present to secrecy. And yet the thing is so fantastic you need not even swear them to secrecy, but you do it automatically, because like Peter, James and John, they were not asleep but they were drowsy. And they look at you and they can’t believe the wonder of it all. When they return here to this level they don’t remember, or if they remember they only vaguely remember. Peter was filled with sleep, yet he kept awake, but he was drowsy. So he couldn’t quite see the glory that was given at that moment to the one called Jesus, because in the end when the whole thing vanished, there was only Jesus.962 ¶30

These states remain behind for all to pass through, and one who is left at the very end – he is Christ Jesus. There is nothing at the end but Jesus, and Jesus means “Jehovah saved.” He is a savior and he saves you because you are he. You are self-begotten. In the end you come right out and you are one with the being who begot himself as you. These are the states through which you – the immortal you – must pass to awaken as God, and there is none but God.962 ¶31

Moses is sent. It isn’t voluntary. He is drafted, and he becomes one with the state and he brings himself out of the confusion of the state of Egypt into the harmony, the peace and the joy that is God. He has to pass the state of Elijah – sheer might and power – and he moves through that out to Jesus. So, in the end everyone is Jesus. Everyone will be Christ-like without losing his definite individuality. I will know you and you will know me, and yet you will be transformed and I will be transformed. I can’t describe what I saw, and I can’t find the words to describe what I revealed to the one and swore her to secrecy, but I am quite sure she was in a state of semi-sleep and would not – or could not – remember. Everyone is destined for it.962 ¶32

You may take it lightly and think: “Well, that’s silly,” because that is the whole vast world, and in teaching this story for 2,000 years or beyond that, they don’t see the mystery. It is all a mystery. I have been asked from this auditorium: “Is it right to tell it.” Certainly it’s right to tell it, you can’t restrain yourself, but it is something difficult to describe because it is mysterious in character. Not a thing to be hidden from the world, for you are destined to be Christ Jesus; but you will not become aware of your heavenly inheritance so long as you still wear this garment, which is a veil. But you will continue to do the work and tell your story to all who will listen.962 ¶33

So, Moses begins the great exodus. It really is the beginning of the birth of Israel. He not only attains the birth; in him the state called Israel is born. Then he is pulled out to the flower that is Christ Jesus. But he passes through that mighty state, Elijah. Then you go past him, taken by the wind, into the presence of the Ancient of Days. Then comes the most glorious thing in the world, love. All states, granted, but you will meet them, and meet them in this holy assemblage, and each will be identified, and they are all taught in the story of the scripture.962 ¶34

So, I tell you: these are not characters. The names signify the eternal states through which you and I pass. Everyone is destined to meet the same end, and the end is – God. We all awaken as God. So, “Let us make man in our image” is true, and that is Elohim. But the name isn’t really revealed until the journey starts.962 ¶35

If you believe the name, read Psalm 9:10: “And those who know thy name put their trust in thee, for thou, O Lord, hast not forsaken those who seek thee.” It should not be “O Lord” for again you get off the beat. The word “O Lord” is Yod He Vau He. He is addressing himself, and we found the name “I AM”. And your name is “I AM” for “I AM” would not forsake myself. That’s really what it means. Read it carefully. Do you believe the name I told you this night? That is the name of God. If you really do, you’ll put your trust in him. If you go out of here tonight hoping that something other than “the name” will draw you out of sickness, or poverty, or being unknown, or anything else in the world, you have not put your trust in him. If you really believe him, put your trust in his name, and trusting in his name you are moving out of Egypt into the land that was promised. For you rise into a land completely subject to your imaginative power.962 ¶36

Every man needs a state to express him. Moses is a state, Elijah is a state, but it can’t express itself, it needs an agent, and the agent is always man. So man, the pilgrim, moves into a state and then the state becomes animated, and if you saw it, it is personified – that’s man, because you occupy it. Man is the operant power. “Where man is not, nature is barren.” There is no state beyond this drama, which is Christ Jesus. “In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by his Son, whom he has appointed the heir of all things, through whom he also created the world”. Now let us go into the silence.962 ¶37

T his morning’s subject is “Feed My Sheep.” This is simply saying: practice the truths you have heard, for it means to shepherd the thoughts of the mind. For most of us, our thoughts are like rambling sheep that have no shepherd. We are called upon now to rule the thoughts, to rule the mind. As you know, the kingdom of heaven is as a man starting into a far country, and he calls unto himself his servants and gives them his property, his goods. To one he gives five talents, to another he gives two, and to another he gives one – “every man according to his several ability.” And when he returned he asked for a reckoning. The one who had five traded and produced another five. He was highly commended and told as he was faithful over a few things he would now be ruler over many. The one who had two, he too traded and produced four, and he too was highly commended and told to enter into the joy of the Lord. But the one who had one was afraid because his master – so he thought – was a hard man, and so he buried his talent in the earth and did not expand it. But I think you know the story. He was condemned for his misuse of the talent. It was taken from him and given to the one who had the most, the one who had ten.961 ¶1

Well, now you have received talents in the last few days or few weeks, each one according to his ability. Some of us came with more prejudice to overcome, with more superstition, some with other beliefs that did not quite coincide with what we heard from the platform, and many of us had to overcome certain things before we could accept others. So, some got one talent, some two, some five, some maybe more. Now, a talent that is not exercised, like a muscle that is not exercised, finally sleeps, and as far as we are concerned, it atrophies. It doesn’t really die, but it goes so sound asleep, it might just as well not be part of ours. We must practice what we have heard, for without practice the most profound understanding in the world will not produce the desired results. So a little talent (call it a talent now) if you really expand it, if you exercise it, will be far more profitable than many talents that you do not exercise.961 ¶2

This morning we will just take one or two of the talents that we offer you. I can’t force them upon you – “we offer you.” Here is a statement from the Book of Amos: “I will sift the House of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.” I will sift him and scatter him all over the nations of the world, but not the least grain shall fall upon the earth.961 ¶3

Do you know who Israel is? Who this Jacob is? The Israel means “Is Real.” You can’t find it on the earth – don’t look for it on the earth, and yet you must find him, for ” formed him in the womb to be my servant and to bring Jacob – which is Israel – again unto me.” So you and I were formed from the womb to be the servant and to bring Jacob unto the Lord. He is scattered all over the world but you will not find him – no, not the smallest grain – upon the earth. But you will find him within yourself, for the cue is given in Jacob. Jacob is the smooth-skinned lad. He is not like his brother Esau, who has hair, which means something external.961 ¶4

So the Israel you are looking for this day is the thing you want to realise in the world. Do not look out and hope to find it or even to be encouraged that you will find it, by judging after the appearances of things. Do you seek health for a friend? That’s Israel scattered, but not on earth. In all the nations of the world I have scattered the house of Israel, but do not look into the eyes of a doctor for hope. Do not look into the eyes of the patient for hope of his recovery because you will not find him on earth. Not the least grain has fallen upon the earth. So do you know what you want in this world? If you know exactly what you want, where do you see it? You see it in the mind of yourself. So when you know what you want, here is a part of Israel scattered, and you didn’t see him on earth. You saw him in the kingdom within you, for the Kingdom of God is within. So you saw a piece of Israel, now go bring him.961 ¶5

“I formed you from the womb to be my servant and to bring Jacob again unto me.” You take that thing you have seen in the mind’s eye, which to make it practical, we will think of as a friend in need. It may be physical need, maybe he is unwell, or it could be he needs a job. Well, now you be the one who will decide what part of Israel you will bring to the Lord and prove to the Lord you are a perfect servant.961 ¶6

For the promise is that when you prove you are the perfect servant, then you will no longer be called servant; he will call you his friend. “I no longer call you servant for now I call you friend for you do whatsoever I command you and, therefore, if you do what I command you, you are no longer my servant, you are my friend.” And now we will commune as a man to a friend, face to face. Another “you” has had this association for a while, for that is the purpose of it: to move from the servant to the friend; and after we become the friend of God for a while, then we turn to that of the Son. We no longer are the friend. We become his Son, but we cannot recognize the Sonship of God until we first prove ourselves as a servant.961 ¶7

So the servant is to bring Israel, i.e., imagine lovingly and believe in your imaginal activity. Now, we come back to the friend in need. Represent him to yourself as though he now embodied the state you want him to realise in this world. If it is a job, see him gainfully employed, take your imaginary hand, which is Jacob’s hand, and put it into his imaginary hand. Leave it in that imagined state until it takes on the tones of reality. When it seems to you real, that you are actually touching him, clothe it with all the reality of the external world.961 ¶8

So Jacob clothed himself in the skins of Esau to deceive his father into believing that he, Jacob, was Esau. So you take the Jacob within you, which is the smooth-skinned lad, which is simply now the wish. You want to congratulate him. You want to hear his voice. You want to hear him tell you he has never been so happy in a job in his life, he has never been so gainfully employed, that he loves going to work, he just loves everything about his job. You actually hear him as though you heard him. Now you clothe it with all the tones of reality. If you have two talents, give it two; if you have five, give it five. Begin to make it more and more real.961 ¶9

The day will come, maybe this day, you will so clothe your Israel with the skins of Esau that you can actually bring it as an objective fact to your Father and prove you are a servant. For he formed you from the womb to actually be his servant. And what is the servant to do? To bring Jacob unto me again. So here Jacob is, scattered – lost in all the minds of men. You won’t find him on the earth. You will only find him if you know where to look. Now to prove you know where to look, to prove you are a good servant, go bring me Jacob. So when you bring Jacob, you bring Jacob clothed in your own mind’s eye as though you heard what you want to hear, as though you touched and you witnessed what you would like to touch and see in this world. And when you remain faithful to your vision, the vision will make for itself that perfect body in which to abide. Then you will see an objective corresponding fact, but it is not there. It is all within your own mind. It is there where he scattered it; it is there where he sustains it. He will simply project it for you onto the screen of space that you may have tangible evidence that you do know how to find and bring Jacob.961 ¶10

If I know how to go searching for my Israel, if I know how to go looking for him and how to clothe him and give him the appearance of reality and I don’t do it, then I am not the good servant who took the five talents and expanded them; I am the one who buried it. Now, some of us are almost afraid to test it because we are comforted if we can believe this without quite putting it to the test; for if we put it to the test and we fail, then we have no faith. We cannot go back to the former comfort that we enjoyed, say, in a more orthodox meeting. We thought we would find it here, and if I don’t test it and prove it to my own satisfaction, then I have neither the old comfort of the orthodox concept nor the comfort that I enjoyed here, for I disproved it.961 ¶11

So I invite you to attempt, if you will, to disprove it. You can’t disprove it, but if you go out knowing where to look for your Israel, knowing why you are fashioned from the womb to be a servant, that is the first stage. Until you test yourself, until you prove you can do it, you are not a servant, not a servant of the Lord. But as you become a servant of the Lord, he will make you his friend. Then the relationship will be on a higher level. You will commune with your Father as a man does with a friend, face to face. You will not see him as an object in space, but you will actually know how to bring about a wished-for state of mind – bring it about at will. As you can bring about a wished-for state of mind, you have made of the deep – which is your Father – a friend, and you will actually know that companionship between the deep of self and you, the being that is really a wonderful imagination. Then the day will come, having been a wonderful friend of God, the seal will be broken and you will be revealed as the being you really are, which is the Son of God and the Father.961 ¶12

Every person in the world is the child of God believing itself to be a man born of man. I have tried in the past two weeks to convince you that your origin is God. It is not what the world would tell you – a little bug. For if you were a little bug, a little spermatozoa, though you seem to embody yourself and expand in the form of a man, your end will be a little spermatozoa, for all ends run true to origins. So whatever the origin, you can determine the end. I tell you your origin is God, therefore, your end is God. But to arrive at that end, you pass through the stages of the servant, then the friend, then God, which is the Son of God.961 ¶13

For I and my Father are one, yet my Father is greater than I. Yes, I do not claim that this union, this oneness, entitles me to the same identical feeling of being Father. I and my Father are one, but my Father is greater than I. For the thing symbolised that bears witness of this unseen state is not really as great as that which it symbolises. So we are one and I will know it, and I will see my Father and see that he and I look alike, yet we are Father and Son relationship. But before I can get near it, I must prove I am a good servant.961 ¶14

Now, you take it this morning. We invite you to try it for a friend. We ask you to try it for yourself. We have given you many angles how to test it, how to think of what you want first and see in your mind’s eye – Israel. For when I know clearly in my mind’s eye what I want, I am actually looking at Israel, something that is real. It is real, but I must clothe it now in what the world calls reality by giving it external tones. But the thing was real long before it became a visible fact in the world. I see it in my mind’s eye by making as vivid and as lifelike a representation as possible of what I would see and what I would do and what I would actually hear, were I physically present in such a situation now. When I see it clearly, I am looking into the eyes of Israel, and I found him scattered in the world – but not on the earth, for it is not on earth that I see him. I see him in my mind.961 ¶15

Now I am looking at it, and thinking of it, but the secret is to think from it, to occupy that state and get into it. When I get into it I will clothe it with reality. I can think of a place and then close my eyes and assume that I am in that place. When I assume I am in the place, I am clothing it with what the world calls reality. It was real before I clothed it – when I saw it clearly this was Israel – but he wants me to bring him, and the only way I can test that I can bring him and prove that I am the servant, is to occupy the state.961 ¶16

So, I occupy the feeling of my wish fulfilled. When I get into the feeling of the wish fulfilled and remain faithful to that state, then I am walking in my vision and – as we are told – “if one would only advance confidently in the direction of his dream and endeavor to live the life which he has imagined, he will meet with a success unexpected.” Let me remain faithful to my vision by occupying my vision – don’t just see it. He demands that I bring him, bring Jacob again unto the Lord.961 ¶17

So Jacob is not a man who walked the face of the earth thousands of years ago, and Israel is not a nation now gathered together on the shores of Africa. He scatters the house of Israel in all the nations of the world. You might have been taught to believe that the person who calls himself a Jew in the presence of a nation is scattered Israel. Don’t believe it. Everyone in the world is that which actually contains and holds Israel. As you think of something and desire it to be a reality in your world, you are seeing Israel. Now he wants you to bring him and he wants you to prove that you can bring him and become the perfect servant of the Lord. Don’t be afraid to be the servant; become the perfect servant of God and then become his friend, and then realise you are his Son.961 ¶18

Let us go out determined that we will take the requests brought in here this morning. There were a hundred odd that came in, but there are many more. Maybe you do not know them; you can take them collectively. But you can take an individual friend, a member of your family, and decide this day you are going to bring about some blessing in the individual’s life, you have it – you have the power to bless; for the power to confer reality on your wish for the friend is the power to bless that friend.961 ¶19

If your friend is not well and you want the friend to be well, you simply assume that you and he (or she) are carrying on a conversation from a premise which you establish now, and the premise is that he or she never felt better in their lives, and you hear it and you witness it. Take your hand, your imaginary hand, and embrace them. Tell them what you feel about them, actually feel it.961 ¶20

And then you do nothing outwardly to make it so, for things that you are going to see are not made of things that do appear. So you do not prescribe anything for them. You do not change their physical diet. You don’t offer any recommendation as to what they should do. You simply assume that they are already the embodiment of the state you desire for them, so you don’t start prescribing. Leave that out completely. You simply walk faithful to your image of the friend and you transform that image in your own mind’s eye.961 ¶21

You do it and see if you can bring him, because if you can’t do that and prove it to yourself, you have not yet proven you are a servant; therefore, the friendship is far removed from you. Everyone must prove that he is first a servant, as we read in Isaiah 49: “I formed you from the womb to be my servant and to bring Jacob again unto me.”961 ¶22

Then I am told: “Even though Israel is not altogether gathered, I am blessed.” The individual who does it, he doesn’t have to bring the whole body of Israel. If he brings Jacob – one individual transformed – and proves he can transform him, he is blessed and receives a certain glory long before the body of Israel is collected and brought back.961 ¶23

So here you wonder why he is called “the king of Israel.” Why is he called the king? People thought it meant a man who looked out upon a small little nation and thought he was king, or they thought he was king (or even in irony when they said it). He isn’t that. The individual who becomes Son is truly king of the whole vast world of Israel, or of the ideas floating in the mind of man. For he is their shepherd, he is their king. He can command any idea to clothe itself in form. That is the king of Israel. That is the one that can make real a state that is only a wish. “Is Real” is the true Israel.961 ¶24

Here, long before we become that – lifted up – we must start to discipline the mind to become the perfect servant. There is no better time to start than now. If you are afraid to try it, then I wouldn’t know what to tell you, because in this place you must test it. They do not have a religion where you just come here and sit on Sundays and gather together and form a nice little friendship this way. This is not that kind of a religion at all. This is all to awaken the mind of man and make him a shepherd, make him something that rules.961 ¶25

In fact, the very word translated “feed” in John 21 is translated many times in the Bible as “shepherd,” as “rule.” In Matthew 2, one shall come from Bethlehem; he shall have dominion over Israel. Well, in that one (he shall rule Israel) the word translated “rule” is the same word translated in John 21 as “feed.” So don’t take it literally. It simply means to take this mind of yours and discipline the whole mind by gathering things together and walking faithful to an invisible state, for Jacob is invisible. You thought he was a man who was a smooth-skinned lad. That is the way the mystic has of telling you this is a subjective state, and that you must learn to clothe it with objectivity. You walk faithful to the subjective state, and then in time it takes on the tones and the appearance of something external.961 ¶26

The moment you detach your mind from that state – though at the moment of detachment it had some corresponding external witness – it will begin to fade. If you detach your mind from success in the midst of success, success as a reality outside of you fades and vanishes from your world. And then whatever you put your mind on, it takes the place of, proving success was not on the outside at all; it was within you. You clothed it for a moment and gave it the appearance of reality. But the day you are not faithful to the consciousness of being successful, the seeming solid reality of success vanishes from your world, proving itself to be the shadow it always was, and the reality – the light of success – was the idea in you with which you were identified.961 ¶27

So if I assume that I am [...] (and I name it) and I remain faithful to it, it comes out and makes itself seemingly real. If I cease to assume it and sustain it, it slowly vanishes from my world, and if it vanishes I might think the reality was there. I have forgotten how to bring Jacob. I have forgotten how to bring him to the Lord.961 ¶28

So here let us remember where Israel is. It’s not in the Near East. Israel is scattered in all the nations of the world, in your mind – that is where he is. And now you have a purpose in this world and if you really love the teaching (as the words are: “Lovest thou me?”) you say you are faithful. “Peter, do you love me?” He doesn’t call him Peter by the way, he calls him Simon. He never calls him Peter in any parts of the Bible; He is referred to as Peter, but whenever he is addressed by the central figure of the gospels, he always calls him Simon, and Simon means to hear, it means to listen. Well, have you heard, have you really heard, Simon? Yes. Then do you love what you have heard? Lovest thou me, or what I have told you that I am? I am the thing that I teach, so do you love me? Then feed my sheep. Become ruler of this mind of yours and prove you really love the thing you tell me you have heard. If you have heard it, then you are Simon; and if you have really heard it to the point of acceptance, prove you have accepted it by taking the talent received and expand it. Don’t let the shepherd come and when he asks you for the talent, you say you were afraid and you buried it. Let us not be afraid to actually test the truth of the principles we try to explain here.961 ¶29

So, all these are our truths that we have accepted. Now, some got one, some two, some got five. We have done our best in the past two weeks to give you all that we could within two weeks, unfolded from the Bible. We showed you the Bible as a mystery, that all your members are buried, not in one little book, but in all the books. They are all telling you the story about yourself. How God became you that you may become God. How God died to become man in the sense of forgetting that he was God, as he awoke as man. Man walking the earth has no knowledge he is God, and the individual who dares to claim that he is, and tells you that you are, is usually condemned by those who appoint themselves as teachers. That is the blind leading the blind, and they will call you arrogant if you dare to even demonstrate the power of the mind. And they will tell you that’s not right – you are taking back from God the thing that belonged to God. You see, they are sound asleep. They don’t realise that God became man for one purpose, that he may have the companionship of sons as Gods.961 ¶30

So man must awaken and realise who he really is, and he realises that by starting first as a servant. I have given you, I think, a perfect technique to prove that you are a servant. Try it today! If you succeed in the simplest little way of taking an invisible state and making it become a reality, like the job for a friend or even the getting of a hat, or even the finding of the proper apartment, or even the getting of some little thing – you try it.961 ¶31

If you lost something, “Nothing is lost in all my holy mountain,” sayeth the Lord, for if it isn’t lost it is scattered now in Israel. Prove that it isn’t lost. What is it that you have lost? Well, take it in your own mind’s eye and then mentally touch it and mentally appropriate it and feel that you have it, that it is yours now, and remain faithful to that assumption and see if the thing returns. If the thing is recovered, you have proved that you have found Israel (a portion of him anyway) and you know how to take him and clothe him in such tones of reality that you can bring him to the Lord, for the Lord is your own wonderful consciousness.961 ¶32

When you say: “I AM,” that is the Lord. Go tell them I AM hath sent you. So when you walk in the feeling “I am so and so,” it is not seen as yet, but that is something you are bringing to the Lord, and the more you feel it to be real, the more natural it becomes. Then it clothes itself in external facts, but the external fact is not the truth of it. Truth and fact oppose each other. Truth does not depend upon fact. Truth depends upon the intensity of your imagination. Therefore, if I actually am intense about it, that is true. I might tomorrow find a corresponding fact to bear witness – but, as I said earlier, let me not continue in that assumption and the fact will fade, proving it was not reality at all. Reality was in my assumption, and so truth depends not upon fact, but upon the intensity of imagination.961 ¶33

Then you will understand the drama when truth faces what is called fact or reason, and when asked: what is the truth – truth remains silent. He would not answer because fact or reason thinks that a true judgement must conform to the external reality to which it relates. If I say: “Aren’t these lovely?” and I mention something that no one present can see, you say my judgement isn’t true, for if it isn’t on something on the outside. Then what I say has no reality. I must be suffering from some illusion. If I persist in it, and you cannot see it, then it is hallucination.961 ¶34

But I know from experience that I can take an illusion, and through the medium of an illusion I can relate myself to reality or “Is Real” by walking faithful to what you call my illusion. I simply assume a state knowing I have found it; it is scattered in the nations of the world and finding it in myself as a desirable state, I appropriate it. Walking faithful to my appropriated state I gradually become it. Disentangling myself from that state eventually, I cease to be it, for that which requires a state of consciousness to embody itself cannot be embodied without such a state of consciousness.961 ¶35

When I know that the whole thing depends upon my appropriation of the parts of Israel to bring Jacob to my Father, then I will start to do it, and then my talents will run from five to ten and to twenty, and finally when I have all these talents I will be worthy of being a friend. When I have been faithful in a few things, he will make me Lord over much. Then he will tell me: “I no longer call you servant. I call you friend, for you did what I commanded you. Now, having done what I commanded you, you are my friend indeed.”961 ¶36

We will walk in that association for a while, communing with the deep, knowing the deep of self is my real being that men call God. I won’t see him as another. I will commune with him as though he were another, and he and I will talk across that invisible state just as though man spoke face to face with a friend. For after this invisible state when I commune with the deep is reached to a point of complete satisfaction, the last seal will be broken. He will break the seal and reveal me as his son, and when I see him and look into his face he will be just like me and I will be like him.961 ¶37

Then you will know the mystery of the Epistle of John: “Beloved, what manner of love.” Just imagine what love God has bestowed upon us that we should be called the Sons of God. And then, although at this moment, that I feel it from the deep, I don’t quite know what I am like or what he is like, yet I do know this much: that when I see him I will know him. And why will I know him? Because I’ll be like him. I will look right into the mirror of my own being, and realise it was for that purpose that I, the Father, embodied myself as man, hoping that eventually he would awaken and become a conscious being, moving completely from a passive reflector to a conscious cooperator in my kingdom.961 ¶38

So, man gradually moves from the passive state to the active state, and the process is the servant, the friend, the Son.961 ¶39

Tonight’s title is “The Mystery of Forgiveness.” The glory of Christianity is to conquer by forgiveness. We are so apt to attribute our ills and our troubles to outward causes, to our environment, to the conditions that surround us, to things—desirable things lacking, or undesirable things that are present—while all the time the real cause is sin. Now, sin is simply “missing the mark.” You have an objective and you haven’t realized it, and after a while you’re frustrated…that is sin. The gospel teaches that all ills, all troubles can be traced to sin.957 ¶1

Now let us take the story as told us in the Book of Mark: “After John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel’” . Now this drama takes place in the individual. This is not something on the outside; it’s all on the inside, after John was arrested. So we read the story of John, this is John the Baptist, who wore camel’s hair and a leather girdle and did violence to his appetite, living on locusts and wild honey, believing that he could acquire merit by this violence to his body, to himself. As millions today really believe…if I can restrain these impulses and I do this, that and the other, well then, I’m acquiring merit and this will get me into the kingdom of heaven after this state of mind in us is arrested. Having tried it, having gone on, say, an extreme vegetable diet—no meat, no fish, no fowl, no not even eggs, no liquor, no tobacco—and I think by these restraints that some being on the outside is seeing my goodness, and will simply chalk it up in my favor…and here, I’m doing violence to my being. Then a man goes through that and discovers that’s not the way and arrests that state of mind, arrests it within himself. He doesn’t criticize others for indulging in it or for practicing it…leave them alone. But you the individual who has gone through it, you realize that’s not the way.957 ¶2

So, “After John was arrested” then comes the new man, one that is waiting in man to be awakened, to be born. Then he makes the proclamation that the kingdom of heaven is at hand. But he puts a condition now, “repent and believe in the gospel.” He is the gospel; this is the pattern man. He has experienced scripture, experienced it in detail, and he knows that he is the central figure of scripture. So Jesus now interprets the Old Testament with himself as the very center of it. Now, to the rabbi that is not merely shocking, that’s blasphemy! For he said, “In the volume of the book it is written about me” . “Everything said, all the things prophesied were all about me.”957 ¶3

Now he calls himself the “Son of man.” You will never find this title on the lips of anyone outside of Jesus, and you’ll find it scores of times in the gospels.957 ¶4

Now, they bring him a paralytic. Well now, a paralytic need not be a physical being that is incapacitated; you could have a paralysis of business where the merchandise is not flowing. If it does not flow and become alive, there will be bankruptcy, and therefore you’re dead as far as your business is concerned. You could have a paralysis in your social world where you’re now ostracized, you’re not invited as you were, and then all of a sudden that can continue and then you are not the being that you were, there’s a paralysis. You can have a paralysis in the art world where a man loses inspiration. The painting isn’t coming, the poetry isn’t coming, the writing isn’t coming, the architecture isn’t coming. If it is not coming, there is a paralysis there. Now this being represents this paralysis in our world. So all the miracles are parables, and a parable is a story told as if it were true leaving the one who hears it to discover the fictitious character of that parable and then learn its meaning and apply it. So they bring him a paralytic and he said to the paralytic, “Your sins are forgiven” . Well, the scribes and the Pharisees who heard this statement said, “Why does he speak thus, its blasphemy. Who can forgive sins but God alone?” And he discerning their hearts said to them, “Which is easier, to say ‘Your sins are forgiven,’ or to say ‘Rise, take up your pallet and walk’? But that you may know that the Son of man has authority on earth to forgive sins—I now say, ‘Rise, take up your pallet and go home’” . The man rose and went out, and they had never seen anything comparable to it.957 ¶5

Now, how do I put that into practice as an individual? What am I called upon to do? He started off by saying, “Repent and believe in the gospel.” Repentance and faith are the conditions of forgiveness. I can’t forgive without repentance. Repent means “a radical change of attitude, a change of mind, a reversal of my thinking, or a revision of my thinking, or a reformation of my thinking.” I need not go down to the root, I can change a portion of it, but I must change my attitude. A change of attitude will then be repentance. If I can actually change my attitude towards anyone in this world, I can forgive them.957 ¶6

So someone stands before me and he is unemployed. He is a family man…he has not only himself to support, but he has a wife and he has a family and he’s unemployed. I represent that man to myself as one who is gainfully employed, and I persuade myself that he is gainfully employed. To the degree that I am self-persuaded he becomes employed. Now I need not the man’s consent or the man’s permission or his knowledge that I am doing what I’m doing. I see the need and seeing the need, and moved by this authority within me, I simply act as the Son of man is called upon to act. Well, if I do it and I get the result that I desired then I have found who the Son of man is. Now, the Son of man is Christ and Christ is God. Well, I didn’t pray to any outside God, I didn’t go to any individual and ask them for help, I simply tried it. I did what I believe should work. Having interpreted scripture correctly, I tried it and it worked. I tried it again and it worked. Then I kept on trying it and it kept on working like a charm. Well, if it works, then I know who the Son of man is.957 ¶7

So are we not told, “Do you not realize that Jesus Christ is in you? Test yourselves and see.” We’re called upon to make a test…to test ourselves and see. I trust that you will realize that we have not failed to meet the test. Now this is Paul’s letter to us, the 13th chapter of 2nd Corinthians, and he’s calling upon man to test himself. For in him is the Son of man, and the Son of man is the title most often used by Jesus of himself. Yes, he confessed that he was the Christ. He confessed that he was the Son of the Blessed; he confessed that he was the Son of God. He also confessed that he was God, that “He who sees me sees the Father. How can you say, ‘Show us the Father’?” . So he said, “I am the Father” and so the Son and the Father are one. He confessed these, but the title most often on his lips and only on his lips is that of the Son of man.957 ¶8

So the Son of man has authority to forgive sins. Well now, you can forgive sin. And sin is simply a man missing the mark. You don’t ask the man’s permission, you don’t ask his consent, he doesn’t know what you’re doing, but you are moved by some emotion. Instead of sympathizing with him and keeping him in that state, you empathize with him. You do it in your own Imagination. Having done it in your Imagination, you’ve found out who Christ is…and Christ is your own wonderful human Imagination. There never was another Christ and never will be another.957 ¶9

So, the cry on the cross, “Father, forgive them, for they know not what they do.” Here is one asking forgiveness for what they are doing to him. Well, you are doing it to your own wonderful human Imagination every time you misuse it. So I misuse my Imagination by indulging in some unlovely thing concerning myself or another, that is a misuse of Christ. So I am saying, forgive them, they don’t know what they’re doing or they would not do it. So I’m crying out to my own self to forgive every man for his misuse of the being that I am; for I am in you just as you are in me. We are one and our Imagination is this one universal Christ. So, “Father, forgive them!” the cry on the cross.957 ¶10

Well, this body is the cross. There is no other cross that he bears. He became man that man may become God. So while he’s here, I’ve proven where he is; I have proven that he is my Imagination. For what did I do but represent the individual to myself as I would like to see him in the world and I persuaded myself that this representation was true, that it was real, and in time it became real. Well, he doesn’t know that I did this so there is no praise, no thank you. I don’t expect any thanks for it. My thanks is to see the law work. Well then, if I see it work I know who I am, that I am he.957 ¶11

So this is the paralysis, the paralytic being that was brought into his presence. Anyone who is missing the mark is paralyzed, he’s frustrated. But he invariably blames outside causes and he points to his environment, he points to conditions round about him, he points to things…always things. These things may be, as I said earlier, desirable things that are not now present, they are lacking, or undesirable things that are now present in my world. But still they are things. But that is not the cause of man’s ills, not the cause of his troubles; the real cause is man’s sinning…he is missing the mark. After a while he’s frustrated and frustration is sin, because frustration is simply missing the mark.957 ¶12

So the glory of Christianity is to conquer by forgiveness. If I can practice it morning, noon and night, I’m putting into practice what the whole story of Christianity is all about. While I am here on this earth I have an authority, my authority is to forgive sin while waiting for that moment in time when I will fulfill in myself the sacred history of Israel, and bring it to climax and bring it to fulfillment in myself. When I do, I will know that the Bible is all about me; it was not written about any other, just about me. But who is this me, Neville? No, my own wonderful human Imagination. It was all written about Christ and Christ is my Imagination; Christ is the Son of man that is my own wonderful human Imagination. There is no other Christ. So this is forgiveness and throughout the scripture it is all about forgiveness.957 ¶13

Peter said to him, “Lord, how often must I forgive my brother, as many times as seven times?” He said, “I do not say seven times, but seventy times seven” …in other words until it happens. It is an endless number. You are self-persuaded that the thing is done. If you are self-persuaded, forget it; you will see the evidence in your world. But until you are self-persuaded of what you’re doing you haven’t yet succeeded in forgiving. Now, to forgive is also to forget. Man cannot forgive and not forget. So as Blake said, “In heaven the only art of living is forgetting and forgiving.” There is no other art. In hell everything is self-justification; there is no forgiving and no forgetting.957 ¶14

So when our priesthoods of the world forgive you and meet you on the street an hour later and still remember your confession, they haven’t forgiven at all. They have not represented you to themselves as the woman or as the man that you would like to be; they see you as the one who confessed. Well, that’s not forgiving, because it’s not forgetting; and where there’s no forgetting there is no forgiving. So when I see someone who is gainfully employed, you forget he was ever unemployed. You represent him to yourself just as you want him to be. Well, how often, Lord?—seventy times seven. Doesn’t really matter how often he sins and becomes frustrated…practice the art of forgiveness and go through life simply forgiving every being in this world, for they’re not really to be condemned.957 ¶15

They are in states and the state is the thing, not the man. So a man falls into a state and that state is undesirable. He didn’t know he’s falling into it. He could be persuaded to move into it by what he reads in the paper and he reacts to things that he shouldn’t. Nevertheless, he falls into a state. Well, the state is the thing. You lift him out of the state by representing him to yourself as being in another state, and you persuade yourself of the reality of this other state in which your friend is placed. So you’ll see, if you do it this way, there’s no condemnation. A man has to be in the state of violence to commit violence. He has to be in the state of anything to express that state. So if the state expressed is undesirable, it’s the state, not the one who is in it. He who is in it is the agent expressing the state. Well, if you know this, you will not condemn anyone. If he is in an undesirable state, you represent him to yourself as being in a desirable state. And to the degree that you can persuade yourself that he is—forget all the past, how long he’s been in that horrible past state—he will come out of it and find himself expressing the state that you represented to yourself that he is now occupying.957 ¶16

So the story…all these miracles are parables and they’re simply conveying a certain story. Well, the story of Jesus Christ himself is an acted parable. It is an acted parable, the whole story from the beginning to the end, dramatizing God’s plan of redemption. Well, if you see the story and know that now that is an acted parable, well then, one day you are going to experience that parable. But when you experience it then you know the reality of it. The whole thing will erupt within you, like a flower erupting upon a vine and you will know the truth of the gospel. For he took the entire Old Testament (there was no other story) and having read the entire Old Testament, he then interpreted the Old Testament with himself as the central figure. Well, that simply shocked every rabbi in the world who heard it, for that’s not what they were looking for…that’s not the Messiah. They were expecting something entirely different from a normal man moving on the streets of the world, not educated, not anyone to hail, not anything. But all of a sudden, it happened in him, and being familiar with the Old Testament, which was the only scripture, he realized “Well, this is what is taking place in me.” And then he begins to tell it.957 ¶17

Those who followed him were also the uneducated as told us in the Book of Acts…that John and Peter began to do fantastic things in the name of Jesus. The Sanhedrin, the great leaders of the day, stopped them and with their great political power threatened them and told them never again to teach in the name of Jesus and not to mention anything concerning Jesus. Then they said to those who would stop them, “Whether it is right in the eyes of God to listen to you rather than to God, you must judge; for we cannot but speak of anything other than what we have heard” . So, we have heard it, we’ve experienced it, what else can we talk about?957 ¶18

If the whole vast world rose tonight and told me that what I am saying is misleading and that I must no longer talk about it, well, how could I ignore what has happened? I could no more deny what has happened to me than I could the simplest evidence of my senses, I couldn’t. I know what I had for dinner tonight, but that is not as graphic in my mind’s eye as the unfolding of scripture within me. That happened back in 1929, but here in 1959 the dramatic scenes began to unfold. In the short interval of 1,260 days they all unfolded. They are more indelibly impressed upon my mind than yesterday’s meal. I couldn’t tell you what I had yesterday…it doesn’t interest me. I ate, I know I ate, and I know that I read, and know that I studied, I know that I lived a normal life, but I couldn’t tell you the details of yesterday. But I can give you the details of these dramatic scenes as they unfolded within me, all from scripture. So how could I now deny them? I can’t deny that anymore than the simplest little evidence of my senses. So Peter and John said, “If it is right in the eyes of God, you be the judge. I cannot do other than speak of what we have heard and seen” and so they went through life forgiving.957 ¶19

Forgiving was simply putting into practice repentance and faith, for repentance and faith are the conditions of forgiveness. I repent by simply changing my attitude, reforming the being before me. You are unemployed? Well now, not in my mind’s eye. You are gainfully employed. You’re missing your mark in life? You haven’t found your goal? Not in my mind’s eye, you’ve found the goal. Now, to the degree that I’m self-persuaded, you should conform, for I have a new form for you, a new state. You should come into that state if I am faithful to that state and faith is simply remaining loyal to unseen reality. The world hasn’t seen it as yet, but I’ve seen it. So this unseen reality I am loyal to it. I will not violate this pledge: I pledge myself to remain loyal to a state relative to you or to myself. And to that degree you should conform to this state if I am loyal to it. But repentance came first, because it meant changing or reforming what I saw with my senses. In my mind’s eye I changed it.957 ¶20

Well, if it works—and I have all the evidence in the world that it does work if we the operant power will operate it—well, if it does work, I have found Christ. And there is no other Christ because “By him all things are made, and without him was not made anything that is made” . Well, if this thing is made and made without effort, made without appealing to anyone in the world, it just happens, yes, they can reflect and say, well, it happened in this way, that way and the other way, and give all credit to the means because the cause remains hidden. The cause was in the mind of someone, in one’s Imagination, so that was the hidden side, the real cause. Now when it begins to unfold they will look at the means that was used in order to unfold it and objectify it, but that was not the cause. The cause remains hidden because Christ is hidden. Who sees your Imagination?957 ¶21

So, he is the unseen being in the midst of us. “You know him not. There is one in the midst of you, one within you whom you do not know, whose very buckles you are not worthy to untie” . Here is the one who will one day actually baptize you with the Holy Spirit. He’ll be so satisfied with what he’s accomplished in you that he’ll actually come down in fullness and possess you and wear you as a garment. Then you and he are one.957 ¶22

But we are invited in the earliest gospel, which is Mark, to start practicing repentance. This comes after the outer man is arrested, when I no longer think I can get into the kingdom of heaven by doing violence to my appetites. Someone will say, you can’t smoke and get in. I’ve heard these arguments, “Can you imagine Jesus smoking?” Well, I see him smoking all day long…everyone who does…who else do you think is doing it? Can you imagine Jesus eating meat? Well, everyone who eats meat, that’s Jesus. There is nothing but Jesus; there is nothing but God in this world. Can you imagine him doing this, that and the other? Well, any man who does anything, that’s what Jesus is doing, so “Forgive them, Father, they know not what they do.” They’re doing violence to me because they don’t know who I am. But forgive them for whatever they do to me. Eventually, I will not give up, I’ll persist to the very end, and I will awaken in them. When I awaken in them, we are one, we aren’t two.957 ¶23

So this is forgiveness and if you’ll practice it you start with repentance and it’s simply a lovely change of attitude. Change it towards anything that is undesirable, and then represent to yourself what you would like in the place of what you see. Now, can you believe in the reality of what you have done in your Imagination? So you have the two conditions and you’ve met them: One is repentance and the other is faith. To believe in this rearrangement of your mind and to really believe in it, that’s faith, in the rearrangement which is repentance. Now these two conditions will result in forgiveness and it’s always the forgiveness of sin, it’s nothing else. The cause of every ill in the world, of every distress, of all the problems in the world is nothing more than sin. It has no outer cause; the cause is sin. And you’ll find it all through the Bible: “Your sins are forgiven. Your sins are forgiven. Your sins are forgiven.” Well, they’re all different requests. One came paralyzed, one came taken in adultery, one came and it was dead, and no matter what it was, he said, “Your sins are forgiven.” He represents them to himself as they would like to be seen by themselves, and persuaded himself that this representation was true, and they became exactly what he in his mind’s eye believed them to be.957 ¶24

Well, having found the Son of man and knowing that the Son of man is Christ Jesus, then one should expect that all that is said of him in scripture one should realize, one should experience. For if you can prove by this drama that you can actually change the life of one person in this world, without his consent, without his knowledge, and change it into the ideal state that you know he would like, or she would like to be, you only need one. If you do it once, you’ve proven who Jesus Christ is, who the Son of man is. Now everything said of the Son of man who is Jesus must be experienced by you. When it’s experienced by you, well then, who are you but God the Father? So he said, “Who sees me sees the Father.” Oh yes, in the world of men I am the Son of God, I’m the creative power of God, the wisdom of God. But “I came out from the Father and I came into the world; again, I am leaving the world and I am going to the Father” . I return to myself having come into the world, with all the limitations imposed upon me, and proven who I really am, with all the limitations, and then I take off the limitations and return to the being that I am.957 ¶25

So the glory of Christianity is to conquer by forgiveness…that’s the glory. Hasn’t a thing to do with your giving fortunes to the world. Foundations will give two million, ten million, fifty million…wonderful! Let them all give it, perfectly alright. But that doesn’t do a thing for the individual in his giving of that. Let him take an individual and change the individual in his mind’s eye and see that change take place in his world. Then he should know who he is. But if I have all the millions in the world and I give it to charity and give it impersonally, that’s not it. God is a person and we are treated as persons by God.957 ¶26

Let no one tell you that God is not a person. I tell you God is a person. You stand in the presence of the risen Lord and it’s man: “Thou art a man, God is no more, thine own humanity learn to adore” . So I say, you will one day actually stand in the presence of the risen Lord and it’s man. Infinite love yes, but man. So don’t think of God as some over-soul, some impersonal force; think of God as man. He actually is man and that’s why you are man: he became you. Now he’s raising you to his glory, to his love, to his power, to his wisdom, to all the things that he is.957 ¶27

So you practice forgiveness. That’s the first thing in the earliest gospel, the Book of Mark, that man is called upon to do. These are the first words of Jesus. And after the outer man is arrested…well, I know in my own case I was seven years a strict vegetarian, teetotaler, a celibate, and all when I was in my twenties. Here, when the sap of life is running rampantly in my body for expression, and because of my own frustration in my first marriage, which was like a living hell, I then assumed the vows of celibacy. For seven years that was my vow. No meat, no fish, no fowl, no liquor, no smoking. I thought I was acquiring merit. One day I discovered I wasn’t acquiring any merit so I arrested John. I arrested that attitude of mine within me and then did everything I had not done in seven years without any self-condemnation, without any self-blame. Then here came this marvelous unfolding of the entire story of Christ within me. So when I speak to you I speak not from theory, I speak from experience. I tell you what I know that I have experienced. I have experienced the entire story as recorded in the gospel of Jesus Christ. It’s the most dramatic thing that one could ever imagine, and it happened so suddenly, so unexpectedly.957 ¶28

So tonight, when you go out you practice forgiveness. And you start with a simple change of attitude, that’s repentance. Believe in the reality of that change…that’s faith. Remain loyal to that unseen reality. That’s your real trust, your real faith. Walk in that state as though it were true, and in a way you do not know, you could not devise, it becomes true. Let no one then call you up to say “when?” It’s not your concern as to when…you’ve done it. I imagine it so to be, I am still imagining it so to be, I will continue to imagine it so to be until what I have imagined is externalized in my world. And so I’m not concerned. Don’t ask me any questions, I’ve done it! If I’ve done it, well then, let it come into being in its own fullness of time. It’s not for me to do it.957 ¶29

Today a lovely little booklet came to my wife to comfort her in her present distress and the back page was…one of the little thoughts recorded in it was from Thoreau. If one would advance confidently in the direction of his dreams—just advancing confidently in the direction of his dreams—what he imagines will come to pass. “If one would advance confidently in the direction of his dreams, endeavoring to live the life which he has imagined, he will meet with the success unexpected in common hours.” Just imagine that was Henry Thoreau. I have a dream and then I advance confidently in the direction of my dream, endeavoring to live the life that I have imagined, dwelling in it, though reason denies it and my senses deny it, I will then meet with the success beyond that of common hours. So here was this glorious concept that Henry David Thoreau gave to the world. And this lady and her husband sent it off today as a little comforting thought to Bill. But it was quite an impressive thing…in fact, the entire booklet…but this last one was by Thoreau.957 ¶30

So, if in heaven the only art of living is forgetting and forgiving, we might just as well start practicing that now on earth. So we go forward simply putting it into practice. It costs nothing and only takes a moment of one’s time, but it actually costs you nothing to do it. Because you don’t sit down and burst a blood vessel trying to do it, you simply imagine that all things are possible to one’s Imagination and you imagine it done, knowing that Imagination is God, that is Jesus Christ. Well, if that is Jesus Christ and I’ve imagined it and believed in the reality of what I’ve imagined, it should come to pass; because all things are possible to God and my Imagination is God, the only God. So if I imagine it and I do not swerve from what I’ve imagined, it should come to pass.957 ¶31

Well now, in your letters not only your mystical experiences which are the most glorious things ever but things concerning forgiveness, share that with me…how you took someone who was in great need. That need could be anything. It need not be financial need, it could be a physical condition, it could be a marital condition, a family condition, whatever it is, and then you resolved it. When you resolve it without their knowledge or consent and you get results, then write me about it. Write me that I may share it with those who are present and encourage all by our mutual trust. Now let us go into the Silence.957 ¶32

About fifteen or maybe twenty years ago, I heard the Archbishop of Canterbury speak at Trinity Church in New York City, which is at the head of Wall Street. That is, I heard him and saw him on TV; I did not attend the service. And he took as his theme that great benediction of Paul, taken from the last verse of the 13th chapter of II Corinthians, “The grace of the Lord Jesus Christ and the love of God and the fellowship of and participation in the Holy Spirit be upon you all.” And he treated it beautifully. He’s a cultured, educated man, but he treated it on this level, and they all loved it. It was perfectly wonderful. If they only knew the Benediction!955 ¶1

From time to time when I go to dinner at other people’s homes, if they have the custom of saying grace before dinner, sometimes I am asked to say grace. Well, I will invariably use this benediction. I don’t explain it. If I explained it to them, they would be mortified! For here, this most elaborate benediction of Paul is a description of an experience which was the central fact of Paul’s life. This is the center of the work, for he was pursued by the Great Lover. In spite of his resistance, in spite of his evasions, he was found. And then this is what he said in his benediction; he wishes every person in the world to have this experience. For this is God’s method of regeneration. It is not spelled out, but this is God’s method of regeneration. Let me quote it again, “The grace of the Lord Jesus Christ and the love of God and the fellowship and participation in the Holy Spirit be with you all.”955 ¶2

Now, let us go into the story and find out what he means by it. Mary wonders, “How is this thing possible, seeing that I know not a man?” And the Angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called Holy, the Son of God.” Here he tells us the theory of supernatural conception, how it’s done. The power of the Most High he equates with the Holy Spirit, and in his benediction, now, he is wishing us to have this experience . . the experience of Mary.955 ¶3

So, the office of the Holy Spirit is that the sons of God, by union with their Father, may by His grace become their own father. That is what he is asking for everyone in the world. If you would actually transcend this level and enter what is called “the Kingdom of Heaven,” or the New Age, you do it with the body you wear here, and you can only do it by a complete transformation and a radical transformation, which is brought about through union with the Father. And he tells us, the Father is all Love. “And love of God” . . that’s the Father. He emphasizes the Holy Spirit as the office by which this union is brought about, as told us in the story of Mary: that “the Holy Spirit will come upon you, and the power of the Most High will overshadow you.”955 ¶4

Now the power of the Most High is called Christ Jesus, for we are told, “Christ is the power of God and the wisdom of God.” “Who touched me? For I perceive that force” . . that creative power . . “has gone out of me,” because someone touched him. Here is an actual creative act. On this level, it offends people, but on the highest level it is the most radiant, glorious, ecstatic event that you can ever conceive of, for you are being lifted up to an entirely different level. On this level, it would seem immoral, incest, and here, the story is telling us, if we know the story as one should know it, that he who came out of his mother, as you are told in the story, was her Husband. He was his own father. “I and my Father are one.” For, did he not say, all things were made by Him, and without Him was not one thing made that was made?955 ¶5

So, here, who then is Mary? Are we not Mary? Are we not the emanation of God, from whom God hid His face only for a moment, for a short while? As we are told in the 54th chapter of the book of Isaiah, “Sing, O barren, and those who have not borne. Break forth into singing. You have not been in travail, for your Maker is your Husband; the Lord of Hosts is His name.” So, here we are the “barren ones.” We haven’t brought forth the Promise. The Promise was a son. That was the Promise made to Abraham, the beginning of it all. And man waits and waits and waits, and he gives up in despair, because he hadn’t brought forth the son.955 ¶6

Now he tells us the time has come, and when it came, then there is a method, a definite method, by which it appears in the world, and the Great Lover finds you, and in spite of your evasions and your resistance, you are now one with Him. There is union between the Father and the Son, for He is going to make the Son one with Himself. And this union is an embrace of love, so he incorporates the three states: “and the love of God” . . he puts that into the benediction. And Love embraces you. That is, by the office of the Holy Spirit, who impregnates you, for you fuse with the Father, and you become one body with Him. That fusion is oneness. You put Him on just as you would a garment. As you are told in Scripture, “All who are baptized into Christ put on Christ.”955 ¶7

So, the first event recorded in the Gospel, after the prelude of the mission of John, is that of baptism. This is the baptism. So we are told as John is coming to the end of his picture: “He on whom you see the Spirit descend and remain, he will baptize you with the Holy Spirit.” Here is a secret. He tells you it’s a mystery. “He will baptize you with the Holy Spirit.” He is the Holy Spirit. Therefore, He is the one who impregnates you. He impregnates you with an embrace after you have actually answered correctly, which is: Love is the greatest thing in the world. So, he incorporates into the benediction, “and the love of God.” He starts off with the Son first, then he comes to God the Father, and calls it Love, and then he comes to the Holy Spirit, and he calls that now, “participating in the Holy Spirit.” And he calls it a fellowship, a union.955 ¶8

So, here, if I wish you this, I could not wish you anything greater in the world, for if that wish was granted tonight, I could then prophesy whether you remain in this world or depart from this world, it will still be “thirty years” from that moment of the wish being granted, when you are embraced and there is union with the Father, and thirty years later you are going to actually bring forth the sign of your “birth from above,” and in just a few months following that you are going to bring forth the consciousness of being God the Father. So, it takes thirty years from the wish being granted, and so the Great Lover is seeking and calling us, one by one, in spite of our resistance and our evasions. He said, “I hid my face from you for a short, short while, but now I will give you my everlasting love, and will never take it from you again.” So, “Sing, O barren ones. Break forth into singing, you who have not borne, who have not been in travail.”955 ¶9

So, here, this wonderful benediction that people, taking it on this level, have no concept of the depth of it . . what Paul is really wishing for everyone in the world; for he ends the benediction, “with you all” . . not just a few. May all have this experience. He is describing an experience that was actually fundamental. It was basic in his life. That changed his entire world. He never knew the Old Testament until this experience took place, and then, in the fullness of time, it broke forth, and then he understood what happened to him thirty years before.955 ¶10

I know, when it happened to me, I only made a note of it. I did not understand the experience. And true knowledge is not merely experience, but the understanding of experience. I pondered it and talked about it. I told others about it. They pooh-poohed the idea, “That was a vivid, vivid dream, Neville.” All right . . to them a vivid dream. I still kept it alive in my mind’s eye and pondered it, and I lived with it, and thirty years later, to the month, it erupted. And that embrace that took place thirty years before, which was an impregnation from my Father, unfolded within me and I discovered, I AM my own Father! I AM the Father. He gave Himself to me. That is the purpose of God: to give Himself to man directly, without an intermediary . . just directly.955 ¶11

So, these three mentioned in this benediction are one. This is not what the churches talk about . . about three persons; this is simply one. These are three offices: one is the creative act, one is God the Father, infinite love in unthinkable origin . . you can’t conceive of the origin of it, and then here is the Son, the one who actually is brought forth who discovers himself to be his own Father! So, you speak of these mysteries in the Scripture. How can a man be his own father? How can he be his father’s father? All these questions are asked in Scripture, and if this benediction is accepted and realized by anyone here tonight, I can prophesy for you, should you remain in this world for thirty years or should you depart this world, it will be thirty years between the acceptance of it . . the fulfillment of it when you are embraced and then the expression of it. And then you will know you are God the Father! So, in the end there is nothing but God the Father . . nothing but God!955 ¶12

So, here, this simple, wonderful statement of all of his benedictions . . I would say, every letter of his always has some blessing . . begins with it, or he ends with it, or maybe beginning and end. But this is the most elaborate of all. So, in my own case, I will always say it, but I never explain it. If called upon to say a blessing at grace, I will always use this, and they say, “Isn’t that wonderful; that’s Scripture, and therefore that’s nice.” And they all say, “Amen,” and we start to eat, not knowing what I am asking for them. But this story of Scripture, if really understood, would shake the entire structure of those who call themselves so proper and so altogether right, because the whole thing is one grand sex act, but on an entirely different level . . an entirely different level.955 ¶13

A few years ago, a book came off the press telling of the inside stories of the prominent people of Europe at the turn of the Century, in the days of Victoria. Well, she had quite a son; he was quite a boy who got around. And so it was rumored that he was living with the Duchess of . . I won’t mention her name, but it is in the book. You can always find it in the book. And he was living openly. Everyone knew he was living with the Duchess, but the Duke could do nothing about it because, after all, he was the Prince. And some nosey lady went to Mrs. Patrick Campbell, who was very prominent in those days . . she was an actress, accepted in all the circles, and told her that she had heard that “our Prince is living with the Duchess. Isn’t that a horrible thing?” She was blaming the Duchess. And Mrs. Campbell said, “I don’t care what they do, so long as they do not do it in the street and frighten the horses.”955 ¶14

Now, she would understand this benediction, Mrs. Campbell would. Others would simply be like the one who gossiped and told her about it; they were so completely disturbed that this man was living openly with the Duchess. So, when one knows the inner side of the story of the Bible, you see the whole thing as one grand creative act: that the Father actually has union with His sons, that the sons may be the Father! And they are called one by one into such a union. “I will call you one by one, O Children of Israel.”955 ¶15

And one by one are called, and they are embraced after they have actually fulfilled their place by answering correctly: What is the greatest thing in the world? You are in the presence of the greatest thing in the world; you are in the presence of God, and God is Infinite Love. And Infinite Love asks you the question. Well, you can’t think of anything but Love in His presence. You answer, Love. Then He embraces you, and that is ecstasy . . sheer ecstasy.955 ¶16

So, when you are sent, then, back into the world, you tell only what happened to you, but you don’t understand what happened to you. You are as innocent as the Virgin, and you can say with her, “I do not know; I know not a man. How could I possibly . . I was embraced by Infinite Love, but how can I have a child, seeing that I know not a man?” And, then comes that moment for delivery when suddenly you bring forth the child, and you are as surprised as anyone could be, because you didn’t know all along in these thirty years that you were pregnant. And so, it is said that “He began his ministry when he was about thirty years of age.” It is thirty years from the moment of the impregnation . . not thirty years physically, because that is not when you started. You started at that moment when you were impregnated by God the Father.955 ¶17

And thirty years later you bring forth the Son, which is your Self, but the Son is going to prove in the not-distant future that he is the Father, for five months later . . in my own case 139 days later . . you discover you are God the Father, because His Son stands before you and calls you, Father. And you know without any uncertainty that he is your son, and you also know that he knows you are his father.955 ¶18

So, everything is just perfectly told in Scripture, but it is all adumbrated. It is all foreshadowed. It is not spelled out in detail, any more than Paul’s benediction is spelled out in detail. To say that this is his description of an experience is really to go a little bit far, because is it really described? Here, we are asked, “The grace of the Lord Jesus Christ and the love of God and the fellowship and participation in the Holy Spirit be with you all.” Why, that is an experience of Paul. But I can’t really call that a description of the method by which he actually brought forth the child. He does say in his letter to the Galatians, “When it pleased God to reveal His Son in me, then I conferred not with flesh and blood.” So, the Son came forward. He doesn’t tell us it took thirty years, but Luke tells us he was about thirty years when he began his ministry.955 ¶19

And here we find that this is all based upon baptism, and that is the baptism of the Holy Spirit. For, “There is one coming after me who will baptize you with the Holy Spirit.” No one tells you what that baptism is, and they think it is simply going to church when a child is an infant and putting water on it in the name of the Father and the Son and the Holy Spirit. That’s a shadow. It conveys nothing concerning the deep mystery.955 ¶20

And, yet, millions of us . . I was baptized when I was simply three or four weeks old. My mother insisted that my son, when he was two, should be baptized or he wouldn’t go to heaven, and she took that literally on this level. I said, “Mother, if it pleases you, I’ll take him to church this coming Sunday, and we will baptize him.” So, we did. He was two years old. It pleased my mother, because she said he could not go to heaven, should he die now – “What’s going to happen to him? He can’t get to heaven unless he is baptized.” She didn’t know what baptism meant.955 ¶21

The baptism is union with the Father. That’s baptism. Until one is actually embraced by the Father and actually has union with the Father, he doesn’t have the Seal impressed upon him of the Father, so he can’t bring forth the Father’s image. So, here, he brings forth that Father himself! Not a likeness . . he comes forth as the Father. And time proves that he is the Father.955 ¶22

So, here, when you read any portion of Scripture, know you are actually looking at a mystery. Paul uses the word mystery twenty times. He tells you it’s a mystery. The whole thing is a mystery, but he doesn’t explain it. I am trying my best to explain to you, not based upon any theory, but based upon my own experience; for if I would come and speak with authority, I must speak from experience. They say, “He speaks not as the Scribes and the Pharisees, but he speaks as one having authority” . . because he is speaking from his own personal experience. Now, you have an experience; you don’t quite understand it. Wait for the fullness of the time for that experience to flower, and then you speak with authority.955 ¶23

I had no knowledge, no concept, for what that union meant. I felt the union. I was embraced; we became one . . Infinite Love. So, I actually put on, like I would a garment, the Being who embraced me, and the Being who embraced me was Love. But I didn’t understand it until thirty years when He erupted within me, and then all that He embraced me and contained within Himself, for the story is His story, and as He embraced me, He simply transferred to me His story that I would unfold within my own being and become as He is. So, the birth had to be just as His. The Resurrection had to be just like His. The discovery of David had to be just like his. The ascent into Heaven like the fiery serpent had to be just like His. The descent of the dove was just like His, because He impressed me with Himself. And that was giving Himself to me!955 ¶24

For, “all things bring forth after their kind,” so that the end is always like the origin. And here was the origin; so the end had to be just like the origin. For this is a basic law set up in the beginning: that all things bring forth after their kind. So, if He impresses me with Himself and I fuse with Him, when I bring Him forth, it has to be exactly what He is.955 ¶25

So, I say to anyone: I can ask for nothing greater for you than that which is contained in this benediction. You will find it in the 14th verse of the 13th chapter of II Corinthians, “The grace of the Lord Jesus Christ” . . and grace means the gift . . unearned, unmerited . . the gift of God Himself; that’s the grace, because grace comes through Jesus Christ . . “and the love of God” . . he brings that in because he is telling you exactly how it is going to happen; you are going to stand in the presence of Love, and you are going to use His words from the 13th chapter of I Corinthians, for these are His words: When asked to name the greatest thing in the world, Paul answers, “Love,” so he brings in, “and the love of God.” John tells us, “God is love.”955 ¶26

Then he brings in the office of the Holy Spirit, which is the impregnating one, but it’s all one; the three are one. You are standing in the presence of one Being, and then you are embraced, but all these things are present: the gift is there, which is “the grace of the Lord Jesus Christ,” Love is embracing you, so the “love of God” is present, and then the actual impregnation is present, which is the Holy Spirit, for “the Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore, that which is to be born of you will be called Holy, the Son of God.” Well, when the Son comes out in this form, the Son then blossoms into the Father, and he is God the Father.955 ¶27

So, this is the story of that simple, wonderful benediction which you can read in just a matter of seconds, and I would ask you to commit it to memory, and if you are ever invited to say grace, just say it. It takes just a matter of ten seconds to say it. And then they will all join with you and say, Amen, and you need not explain it to them, because they would be shocked just like anyone else is shocked when they hear Mrs. Patrick Campbell’s reaction to the Duchess.955 ¶28

So, here, we take this same theme, and put it now on this level. I was embraced, and then I brought forth the nature of the One who embraced me. So, now, you put yourself into a mood of empathy with someone that you want to help. Get into the mood. Wouldn’t it be wonderful if she or he or they were this, that or the other? And bring them before your mind’s eye, and wouldn’t you normally, naturally embrace them because of their good fortune? Wouldn’t you congratulate them? But I personally am given towards embracing people, so it’s not difficult with me to embrace anyone. I embrace them because I feel like it. I just want to do it. So, I embrace, and then feel the thrill that they have told me their good fortune, and the first reaction is to embrace them because they have just told you of something marvelous about them.955 ¶29

Well, take the same technique, and bring them into your mind’s eye; put yourself, first, into a mood of empathy, not sympathy . . empathy. You are rejoicing with them. And then, as they tell you, and in your mind’s eye you listen to it, then embrace them, and feel the thrill that is yours because they have accomplished their objective in this world. I can do that with male or female equally.955 ¶30

In fact, when I embrace men publicly . . my father, I always kissed him. I didn’t care; I wouldn’t go in behind the door to kiss him. If I came to the store at any time of the day . . and here I am, a man with my children . . I would embrace my father and kiss him. Always to me that was the most natural thing in the world, and he expected it. If I met him on Fifth Avenue, I always kissed my father. It wasn’t strange. It wasn’t something that . . well, you had some restraint about it. I always did it. And, here, I meet my friends on Fifth Avenue, Broadway, any place, and I embrace them.955 ¶31

I went down to see a friend off the other day to the Orient. He was gone for several weeks. And here was Charley waiting for me, and we had about twelve others coming to have cocktails to see him off. When I came to the door, he expected it and I wanted to; I embraced him and kissed him. He’s a man a few years older than I am. And one man coming down . . I had never seen him before . . said, “What’s going on here?” He thought that was a strange thing to do. Not to me . . it isn’t strange, because I love people. And male or female, it’s all the same to me.955 ¶32

So, in my own case, I can practice this easily because it’s natural with me to empathize with someone . . to feel a thrill because they really have what they want in this world. And when I feel myself working to that point, it’s like a real creative act; wouldn’t it be wonderful? And then at that moment I embrace them and feel the thrill for them . . not for me, it’s for them. But at that very moment, I have imparted to them all that I am feeling. They’ve got to bring it forth. They will bring forth into their world what I was feeling when I embraced them, just as I brought forth what my Father felt when He embraced me.955 ¶33

So, He embraced me, and I was carried beyond any concept in the world that concerns ecstasy. You can’t conceive of the ecstasy. And that’s what He felt for me. He was actually within Himself . . all that He had He gave me. It was His purpose then to give me Himself, and the method by which I would unfold that Self that He gave me, and it was a definite method. First, He would awaken me within my grave . . my own skull, and then I would come out, and the symbols that He foretold in Scripture would surround me. And, then, I would go one step further and discover my Fatherhood . . that I am the Father. Not looking to a father; I AM the Father. I AM He. Then comes one more and one more, and all these unfold because they were all contained within Him. And when He embraced me, He gave me the method by which they would unfold within me.955 ¶34

So, here, this night, this simple, simple benediction . . and I can’t ask anything greater for you. If I asked this night that you be . . well, you name it, it would pale into nothing compared to this. If you wanted to be a billionaire . . all right, so it’s a billionaire, and maybe you’ll leave it tomorrow for someone else to spend. And maybe you’d want to be famous in this world and have all the papers talk about you and your pictures, and then fade tomorrow. Well, this cannot fade. This is forever! So, could I ask anything greater for anyone than this benediction, and quote it sincerely, meaning for them? But he included all people in the world, “with you all,” said he, as he closed the benediction.955 ¶35

But tonight you can put it into the most practical manner and use it lovingly for everyone that you meet. Fall in love with anyone that you meet . . just fall in love with them, and then you don’t have to meet them socially or go out with them. Just love them, because behind the mask there is your brother. Behind every mask is your brother who is in Eternity, and you are going to do it for him. And, so, you embrace him here. And, then, one day our Father will embrace him, and he will become the Father. He can’t volunteer for it. He’s running from it. The whole vast world is running from it, but the Great Lover will find them, one after the other. And when He finds them, in spite of their protest, He embraces them. And then, in the interval of time . . that pregnancy lasts thirty years . . they will bring forth the Son, and then that Son will only reveal to him Who-He-Is, and he will have confirmation of that 139 days later. He is the Father.955 ¶36

And, so, when you read it, that “He on whom you see the Spirit descend and remain, he it is who will baptize you with the Holy Spirit.” And, so, everyone incorporated into that Body becomes the One who is doing the impregnation, for he is the Father! After incorporation and then the “birth from above,” from that moment of the “birth from above,” he is part of that creative power of God, who is used in the impregnation. So, everyone is coming, one by one, and we will all then be used in that one Body, for “There is one body, one spirit, one lord, one God and Father of all.”955 ¶37

You know, our great poets, they tell this in their own marvelous way, and it is so hidden. I daresay that everyone present has seen “Julius Caesar,” and you’ve read it . . those who went through high school, undoubtedly you read “Julius Caesar.” But you have pictures, and I have seen the play on Broadway a few times; I have seen it on the screen, and I had occasion to look up something in “Julius Caesar” this past week. So, I took my Concordance on Shakespeare, and I said I could find what I am seeking in the first act, the second scene. So, I started, and then my eye fell upon a simple little speech of Caesar. And here, what we are talking about tonight . . these are the words of Caesar as Shakespeare put them into Caesar’s mouth: “Forget not in your speed, Antonius, To touch Calpurnia, for our elders say, The barren touched in this holy chase, Shake off their sterile curse.” They “shake off their sterile curse.”955 ¶38

So – “Forget not in your speed, Antonius, To touch Calpurnia” . . for Calpurnia is Caesar’s wife, the “barren one.” She was barren. So, do not fail to touch her . . “for our elders say, The barren touched in this holy chase, Shake off their sterile curse.” Well, isn’t that the student of the Bible? All great poets are students of the Bible, and they are inspired to tell it in their own way: so, here was this statement put into the mouth of Caesar. If you could but touch . . well, the Father touched me, and then my barrenness came to an end, for I brought forth the child, and he was simply taking the 54th chapter of Isaiah and putting it into his own wonderful words in the story of Caesar.955 ¶39

Now, let’s go into the Silence.955 ¶40

Truth can never be told so as to be understood and not be believed. But to unravel from the truth of Scripture, the interpretations placed upon it is really quite a task, for people think in terms of the end of the world when they think of the end. That is not what Scripture teaches. When I speak tonight of the end, I mean your end, the individual’s end, in the journey, when he leaves this world of death and enters the world of Eternal Life. Tonight I will share with you what I have experienced – what I know from experience. I am not theorizing. I am not speculating. If it is in conflict with what you’ve been taught, I will not apologize. It doesn’t really matter. If you’ve been taught to believe that there will be an end, and the whole world will blow up, then that’s your problem at the moment. That is not my vision. My vision is that God became humanity – every child born of woman; and no one can fail, but no one. And God rises in man individually, and there are signs of the end of His journey through this world of eternal death.952 ¶1

The Old Testament is a prophetic blueprint of the life of Christ. When I use the word “Christ” I am not speaking of a little Christ on the outside of you. If there be any other Christ, other than that Christ who is crucified within us, who now and continues to rise in us individually, he is a false Christ. And blind teachers speak of Him as coming from without. I tell you, He comes from within. And when He arises from within, He rises as you – not something coming from without – He rises as you, and you will know that you are Christ. And Christ is God the Father. There are signs, but it comes suddenly upon you – no shadow to let you know it’s going to happen tonight or tomorrow. No, it comes like a thief in the night. You never know. No one knows the other; no one knows the day – only the Father, the One who is rising within you. But no one knows, other than He who is rising. He erupts within you suddenly, and you are He.952 ¶2

Now, here we are told, in the last chapter of the book of Daniel, the voice is speaking to him, and it tells him: “If your name is written in the book, all those whose names are written in the book, they are the redeemed.” Daniel asks the question, “How long to the end of these wonders?” And he answered, “A time, two times, and half a time.” When he tells Daniel, Daniel says, “I heard, but I did not understand;” and he said to Daniel, “Close the book and seal it until the end.” So the book is sealed – completely sealed – until it erupts within us.952 ¶3

Now, what on earth? He doesn’t tell him when he starts to count. It is a time, two times, and half a time. The Ancients looked upon a year as a time, and the Ancients thought a year to be 360 days. So, three times three hundred and sixty, and half of a time, which would be a hundred and eighty, comes to one thousand two hundred and sixty days.952 ¶4

We find that in the 11th chapter of the book of Revelation. When the witness comes into the world, he will prophesy for one thousand, two hundred and sixty days. But it begins, as we are told in that chapter, with the birth of the Child. “And she brought forth the child, and the child was caught up to the throne of God, and she fled into the wilderness, and all things were prepared for her by God for one thousand, two hundred and sixty days.” The Old Testament does not tell us when the count begins, the New tells us when it begins. It begins with the birth of the Child.952 ¶5

Now, believe me, I am telling you what I have experienced. I had no knowledge that this thing was so literally true. I was born and raised in a Christian environment – a Protestant environment. I was taught to believe that almost two thousand years ago a unique experience took place and they tell it as secular history – that a woman called Mary, not knowing a man, conceived by the Holy Spirit and brought forth a physical child. That’s what they tell you. The child rose and became a teacher and taught in the world. That’s what I was taught, at least. And his name was Jesus. May I tell you? It is not true! I will tell you the story as it actually takes place, as I experienced it.952 ¶6

May I tell you that you individually, male or female, you are Mary, and birth to Christ must give if you in blessedness for now and ever more would live? Until Christ be formed in you, well, then, you remain a man of flesh and blood, going through all the horrors of the world in this world of death. You are to bring forth God, and that is the sign of your own birth as God, for “unless you be born from above, you cannot enter the Kingdom of God.” No one can.952 ¶7

And this birth, which I was taught as a child took place two thousand years ago – yes, it took place two thousand years ago, but not as I was taught it. I’ll tell you exactly how it takes place.952 ¶8

You are walking this earth as you did this day. You least expect it, because you were taught – as I was taught – it took place two thousand years ago. And you go to sleep as I did in 1959 in this city across the street at the hotel called the Sir Francis Drake. I spoke in the morning to an audience of maybe a thousand people. It was an open meeting – no charge, a voluntary effort, and a thousand came. The morning of July the 20th 1959, this is what happened.952 ¶9

On Sunday – this was the 19th – a friend of mine joined me for an early dinner at the hotel at 5:00 o’clock. We went upstairs and I called Beverly Hills to speak to my wife and daughter, and he was a friend of my wife and daughter; and we simply spoke. He was working at the Fairmont as a checker. He said, “I have to go early because I have to be up early to check the waiters in and the food in.” So he left early, and I retired. I must have been in bed – oh, before eleven.952 ¶10

It was a normal day, just like today, and at four o’clock in the morning a vibration is in my head that I have never felt before – the strangest vibration. Every bone in my head is rattling, and I entertained this thought. I thought, “Well, now, this is it,” meaning – this is my exit from this world. This must be a massive hemorrhage as they describe a massive hemorrhage. Instead of that, I found myself waking. Here I am, waking – waking, but when I completely awoke, I am in my skull, and my skull is a tomb. It is an actual tomb, and I am in my skull, and the skull is sealed. There is no opening. I am fully awake, as I have never been awake before – as though I had been sleeping for unnumbered centuries, and now for the first time in this long, long sleep, I am awake. I arose, believe it or not – I am not a little tiny thing, I am the same being that I know myself to be, and I rise, and I stand within my skull. Here is this little thing – I only wear a seven hat – so it’s not this. It’s a skull, it’s my skull, but I awaken within it. I am fully standing in my skull, and I know I am sealed in.952 ¶11

But I also have an innate knowledge and I know that if I could push the base of my skull, something would give, and I did. I pushed it and something rolled away, leaving a little opening. And I took my head and pushed it at the opening and squeezed it through – inch by inch; and when I got this much out, I then pulled the remaining portion of me out of my skull. And here, when I got out, for a few seconds I was on the ground. Then I rose and looked back at that from which I had emerged. It was this body. It was ghastly pale, and the head was turning from side to side as one in recovery from a great ordeal. I looked at it, and here I am standing, and then the most unearthly wind – you can’t describe it, it’s a peculiar wind. You hear it, it sounds like a hurricane. It sounds like some peculiar storm. For a moment, I thought it originated to my left, so I turned from the body that was going this way – just the head – and looked over to the corner. As I did so, thinking, “Is it coming from there?” it is still in my head, but it is divided. It is here and it’s still in the corner. I looked back – I could not have been diverted more than a few seconds – and the body is gone. It disappeared, but in its place sat my three elder brothers. My oldest brother Cecil sat where the head was. My second brother Victor sat where the right foot was. My third brother Lawrence sat where the left foot was. They do not see me. I not only see them, I can read their thoughts. Their thoughts are objective to me. They are as objective as you are. Whatever they think I can see it, I hear it and see it. But to them, I am invisible; I am not present.952 ¶12

My brother Lawrence was the most disturbed by this peculiar, unearthly wind. He got off the bed where the body was – but the body’s gone now. He started towards the same corner because he thought it came from there. He made not more than one or two steps when his attention is attracted by something on the floor, and looking down, he announced, “It is Neville’s baby.” My brothers Cecil and Victor said, “How can Neville have a baby?” He doesn’t argue the point. He lifts the infant wrapped in swaddling clothes from the floor and places it on the bed. I am still invisible to them and I lift that infant wrapped in swaddling clothes – lift it up in my invisible hands, far more powerful than any hand in this world, and this heavenly smile breaks upon its face as I ask it, “How is my sweetheart?” To me, it was the most glorious infant ever conceived, and I said, “How is my sweetheart?” And it broke into the heavenly smile, and the whole thing dissolved.952 ¶13

That is the sign – the first sign. You start counting from there now. This happened on the morning of the 20th of July, 1959 when the woman in me – which is the woman in every one which is called in Scripture, “Jerusalem from above,” “Zion;” this is the Great Mother that brings forth to freedom. You start counting from that day.952 ¶14

I’ll give you the next event. It was the sixth day of December of the same year, 1959. This time I’m back in my home in Beverly Hills. A vibration similar to this started, but strangely enough, it is not at the base of my skull – it’s at the top of my skull. It increases in intensity, and when it reaches the apex of intensity, I felt my head explode. As it exploded, here I am, seated in a modestly furnished room, and there, leaning against the side of an open door and looking out on a pastoral scene, is my son David of Biblical fame. There is David! And there is no uncertainty as to the relationship between David and myself. It’s David, and I am his father, and he knows I am his father, and he also knows he is my son. I am looking at him, drinking him in. You’ve never seen such beauty – well, you can’t describe the beauty of David. And while I am feasting upon my son, a lad of about 12 or 13 – the whole thing dissolves.952 ¶15

Turn the calendar, now to the 8th day of April 1960. Again, I retire without any thought in mind that something is going to happen this night. I didn’t know what the next sign was. I knew these two had happened, but I didn’t anticipate them because I was never taught them. I didn’t see them in Scripture. I didn’t foresee it; it just happened. On the morning of the 8th of April, a bolt of lightning – out of the blue – it struck me, and split me in two from the top of my head to the base of my spine – and here I am, parted. Two halves of the being called Neville; his whole body is parted right down the entire spine – every little thing is split in two. At the base of my spine is a body of golden liquid, living light. I contemplate it. As I contemplated it, I fused with it, and then, like a serpent of spiral light, I actually moved up my entire body right into my skull. I went up like a spiral of lightning into my skull. My head vibrated as no one could conceive. It was just simply that everything shook as I got into that head. Every bone began to rattle. That’s the 8th of April.952 ¶16

Then for two years and nine months, no vision – a few, but not the important ones, then, came the morning of the 1st of January 1963 – on that morning, suddenly my head became luminous. There was no circumference; there was no limit – completely luminosity. And floating above me about twenty feet is a dove – a beautiful beige dove. But it’s floating; it is not flying. There is no motion of wings, no motion of the body – just floating as a duck would float on water. And here it is above me about twenty feet. Why I did it, I do not know, but automatically I raised my left hand and held this index finger. As I did this, the dove slowly descended upon my finger. I brought it to my face and it smothered me with kisses, all over my face, my neck, and my head. To my left was a lady – a lady, I would say, in her thirties – I would say, dressed in the Arab costume, and she said to me, “The bird,” – she didn’t call him a dove – “The bird – they avoid man, because man gives off the most offensive odor, but it demonstrated its love for you, he penetrated the ring of offense to show his love for you.” And then he came down to demonstrate it. Here is the woman talking and this bird is still kissing me, remaining upon me; and then the whole thing comes to an end.952 ¶17

Now, go home and compute it. The 20th day of July 1959 to the first day of January 1963 and it comes out to one thousand two hundred and sixty days. No matter how you try it, you cannot bring it out to one thousand two hundred and sixty-one or one thousand two hundred and fifty-nine – one thousand two hundred and sixty days. And this was written in Scripture one thousand years B.C. in the book of Daniel – confirmed and told us in the 11th chapter of Revelation when you begin the count. You begin the count of the one thousand two hundred and sixty days on the day of the birth of the Child.952 ¶18

Now, what is the child? The child is only a symbol of your birth from above. “And this shall be a sign unto you: you shall find a child wrapped in swaddling clothes and lying on the floor.” A sign! You didn’t bring forth a child – that – a sign, and the witnesses came to bear witness to the child.952 ¶19

Now, Scripture does not state that they were brothers. Tradition has it that they were brothers. You will find in the Encyclopedia Biblica that the three kings were brothers, they were brothers called the king of India, king of Persia, king of Arabia. Caspar, Melchior, and Balthasar. I do not say that everyone has to have three brothers in order to have them as witnesses, for I know from my own experience down south that many have had it who do not have brothers, but they have had their witnesses to the event.952 ¶20

Only in my own case, I was sent, and therefore I had to fulfill the pattern because back thirty years before it happened, back in 1929, I was taken in spirit into the Divine Assembly. I was first taken before one with a quill in her hand and a huge ledger – it was a woman – an angelic being. She asked me no questions. She simply looked at me. As she looked at me, she turned the ledger and with the quill in her hand, she either wrote my name in or checked it off, or she wrote something. That’s all that I could see.952 ¶21

From there, I was taken before the Risen Lord – Infinite Love. As I stood in His Presence, He asked me the simplest question in the world: “What is the greatest thing in the world?” And I answered in the words of Paul: “Faith, hope and love, these three, but the greatest of these is love.” At that moment, Infinite Love embraced me. Our bodies fused, and we became one body, one spirit. He who is united with the Lord becomes one spirit with Him.952 ¶22

At that moment I was one with Him, then I was taken before Infinite Might – the same being, a protean being – it’s God, but God Almighty. And here, He said to me, “Time to act,” as He sent me into the world.952 ¶23

I had no idea that it would take thirty years between that moment in July of 1929 and July 1959. Again we are told: “And at the age of 30 he began his ministry,” and you think it’s a man. No, the one taken into the body – incorporated into the body and sent − must fulfill that pattern. He is the Pattern Man sent into the world. He tells it as it unfolds in him. Others then follow. It doesn’t have to be the identical pattern. From that pattern, you unfold. Every one unfolds. I’ve recorded it just as it happened to me.952 ¶24

So, I tell you, these are the signs of the end. It hasn’t a thing to do with the world coming to an end. You and I entered this world, the world of death, and God in His Infinite Might, Who became us, awakens within us, and these are the signs of our departure from this world.952 ¶25

For God was, in the beginning, a father. If God was a father, and God became me for the purpose of actually becoming me – giving Himself to me – well then, I must be a father! Then where is my son? Where is my son, if I am a father? It’s David. That is what I’ve been sent to tell the whole vast world: that they have been misinformed as to the Son of God. Jesus Christ is God the Father. He’s not God the Son, he is God the Father; David is his son.952 ¶26

David is set up in the beginning of time and actually interwoven in the skull of man. One day it explodes, and he who was interwoven in man stands before him and calls him, “father” in fulfillment of Scripture – the 89th Psalm. “I have found David, and he has cried unto me, Thou art my father, my God, and the Rock of my Salvation.” In fulfillment of the second Psalm: “And I will tell of the decree of the Lord,” – this is David speaking – “He said unto me, Thou art my son. Today I have begotten thee.”952 ¶27

Now we are told in the most fantastic chapter possibly in Scripture – and this is the third chapter of the book of Ecclesiastes and the 11th verse is considered the most difficult for any scholar to unravel. Now listen to it carefully: “And God has put eternity into the mind of man, yet so that man cannot find out what God has done from the beginning to the end.” He has put eternity into the mind of man.952 ¶28

Well, then, what is this that He has put into the mind of man? The word in Hebrew is Olam. We can spell it in English: O-l-a-m. You go to these cemeteries in the Hebrew world and you’ll see “Beth-olam,” the House of Eternity – no hope of resurrection, the House of Eternity – eternal house. Some call it “the world.” The King James Version translates the word “Olam” as “the world.” The Revised Standard Version translates it as “eternity.”952 ¶29

But here is the meaning of the word. In the 17th chapter of the first book of Samuel, the word appears three times, verse after verse. And here comes King Saul, the choice of man. Here comes David, who is the choice of God, and David appears, and the king is enamored with the beauty and courage of this youth. So he turns to his lieutenant, Abner. He said: “Abner, whose son is that youth?” And Abner replies, ‘As your soul liveth, O King, I cannot tell.’ He said, ‘Inquire whose son the stripling is.’ No one knows. Now comes the stripling, youth, David, with the head of Goliath in his hands, and he stands before the king – and he turns to the youth David, and he said, “Whose son are you, young man?” Now the words “youth,” “stripling” and “young man” are defined from the Hebrew word, “olam.” The word “Olam” means a youth, it means a stripling; it means the young man.952 ¶30

What did God put into the mind of man? Did He not put David? Did He not put His son? “He so loved you, He gave His only begotten son.” He put David into the mind of man, that youth; and when your journey is at an end, and you depart this world of eternal death, there’s an explosion within you and only in the end do you know what God did. He so loved you; He gave Himself! For David is His son. Now when David, God’s son, calls you “father,” then you are God! There’s nothing in this world but God – nothing but God. So, here concealed – God put it into the mind of man, but so that man could not find out from the beginning to the end what God had done. Only at the end will he know what God has done. And, then, the brain explodes, and before him stands this heavenly, heavenly youth – David.952 ¶31

Now, who would tell me a man born in 1905, in this year that I am the father of one that Scripture describes as having been born and lived one thousand years B.C.? Now, isn’t that nonsense?952 ¶32

Now, listen to the words in Scripture: “And Christ said to those who listened to him, ‘what think ye of the Christ? Whose son is he?’ And they answered, ‘The son of David.’ And he said, ‘Why then, did David in the spirit…’” – listen to it carefully: “…in the spirit, call him, My Lord.” If David thus called him, “My Lord,” how can he be David’s son? “My Lord” is the term used by every son of his father; he always referred to his father as “my Lord.”952 ¶33

He is telling you in the same, wonderful, mysterious way who he is. He is God the Father, and His only son is David, and David called him “father.” He found him. Everyone who finds David is God the Father.952 ¶34

I don’t care what pigment of skin you have this night – I tell you, you will find David, and he’s a blond, blue-eyed lad. The blackest man that I know in this world – and I was born and raised among Negroes – tonight is the father of David and he lives in Los Angeles, and his name is Benny Gould. He had the identical experience that I had. I said, “Benny, be honest with me. Tell me, what does he look like? Define him for me.” Benny painted the most wonderful word picture of his son David.952 ¶35

So I am telling you, it’s a mystery. God moved into the brain – into the skull of every man. Now you could take this skull of mine tomorrow, in the not-distant future, this little thing is going to die. It could be tonight, or come tomorrow. What does it matter when it comes? It will die. They will turn it into dust. But now, having had the last signs, I no longer am restored to life to continue this journey. I will instantly wear my body of glory – that heavenly body.952 ¶36

Those who have not had the experience will be restored to life, in spite of the fact that their body has been reduced to dust.952 ¶37

I can describe it, but I can’t explain the mystery. There is no death. A man drops here. He is instantly restored in a body just like what he was before, in a world just like this – terrestrial, to continue the journey, until he reaches the Signs of the End. And he matures there as he does here. He grows old there as he does here, and he dies there as he does here, to find himself once more restored to life to continue the journey. And he continues until the Signs of the End, and when the Signs of the End come – I have just described them to you; these are the signs of the end.952 ¶38

No, the stars will not fall. You are told in the 24th chapter of Matthew and the 13th chapter of Mark, when they asked him concerning: “What are the signs of your coming?” And he tells them: “As the lightning comes from the east and goes as far as the west, so will the coming of the Son of Man.”952 ¶39

Now, you read that and you think: What is this? Is it going to burn the earth up? No. That was foretold in the Old Testament, but not explained, any more than he explains it there.952 ¶40

The 14th chapter, the 4th verse of Zechariah: He stands upon the Mount of Olives; he’s on the Mount of Olives. It only appears twice in the Old Testament – in the 14th chapter of Zechariah and the 15th chapter of Samuel, and he tells you that the Mount of Olives will be split in two from east to west, and the one side will move northward and the other side will move southward; and that is the coming of the Son of Man. That is the day of the Lord, when you are split right down.952 ¶41

The whole drama takes place in us. This is the Mount of Olives, and the Mount of Olives is split from the top to the bottom, from east to west. One moves northward and one moves southward, and then the Son of Man is raised up like the serpent in the wilderness, right into Zion – right into Heaven.952 ¶42

Well, who would have understood it until it happened in some one? So, he said, “Seal the book – close it up until the time of the end.” And the time for the wonders to come to an end will be one time, two times, and half a time. Add them together: one thousand, two hundred and sixty days.952 ¶43

Who would have thought that this unfolding within a man – and this is told centuries and centuries ago – that even though we have changed the calendar – for we have a thirty-one-day month and a thirty-day month and a twenty-eight-day month and a twenty-nine-day month? But in spite of the change of the calendar, it comes at one thousand, two hundred and sixty days. And yet, the Ancients did not have this calendar. They took a year as twelve times thirty. There were thirty days to a month. So, three times three hundred and sixty days, and then a half of a year – a hundred and eighty days comes to one thousand, two hundred and sixty days. We changed the calendar. We have January with 31; and depending upon the so-called year – every four years there is leap year, we have a 28- or 29-day month. We go back to March the 31st; then we have April 30; May 31, and so on. But in spite of the division, and the change of the calendar, mine came out in this century to one thousand, two hundred and sixty days. Put it down. Make a note of it and then go home and check it. It is the 20th day of July 1959, and it ended on the first day of January 1963. If you add it up: one thousand, two hundred and sixty days.952 ¶44

So, He sent me into the world as the Pattern Man to unfold it and tell it, and tell everyone, these are the signs of the end of your journey.952 ¶45

When these signs appear, you’ve come to the end. Until they appear, you cannot die. The world will call you dead, but nothing dies. You are restored to life, and strangely enough, in a world terrestrial just like this, in a body that is new, but unaccountably new. If eyes were missing, or arms are missing, or feet are missing, they are not missing, they are restored and you are new – not reborn, no, not reborn – just new, about twenty years of age, and you continue the journey in a world just like this: marrying, growing older and dying, just as you do here, until the end when these signs appear. When they appear, you are at the end.952 ¶46

So the appearance of the signs – no matter when you drop, you are clothed then in your heavenly body. It’s a body most glorious body that one could conceive. You can’t even envision it.952 ¶47

I can tell you what I felt like. When I clothed myself in it only for that fleeting moment in ’46, before the event, I was given the privilege of tasting of the body I would wear when this little garment falls. It’s a body of light. It’s a body that has life in itself. And strangely enough, you don’t have to ask anyone how to use it. It’s innate knowledge. I didn’t walk − I glided. I didn’t need the sun, the moon, or the stars − any natural light. It was light unto itself. It illuminated as much as I wanted of the world that I wanted to observe. You could have increased the intensity. It is power. It is simply a body that is alive in itself. You are not an automaton. You are not some body that is animated from without; you are a life-giving spirit. And as I walked by, these who were waiting for me – blind, halt, withered –952 ¶48

We all know that when we discuss the Bible we are discussing the great mystery. It is not secular history; it is simply the story of salvation. All of the characters from the beginning, from Adam to Jesus, are states of consciousness. As Blake said in his Vision of the Last Judgment: “It ought to be understood that the persons Moses and Abraham are not here meant; these are only states as they were revealed to mortal man in that series of divine revelations as they are written in the Bible.” He claimed that he saw the entire plan, the play, God’s play. I have seen it in my visions, and as he said, “When you see it from afar, it’s like one man, and as you approach it is a multitude of nations. The one man becomes the many, all nations, all races.”951 ¶1

So here tonight, we will take a character, a very important character in scripture. We speak of the first five books as the Torah, the law. The dominant character—there is, naturally, Abraham, the beginning of all civilization—but the outstanding character is Moses. Here is an infinite state, an eternal state, Moses. I have read many interpretations of the name Moses…a play on the word Moses which means “to draw out.” But it doesn’t really. “I call him Moses because I drew him out of the water,” as we are told in the 2nd chapter of Exodus. But the word is the old perfective of the Egyptian verb “to be born,” that’s what the word really means.951 ¶2

There is something to be born, that’s Moses. Oh, I could take the word and do lovely things with it. It’s Mem Shin He. Alright, you take it and turn it backwards and it spells “name”…He Shin Mem. Take the middle out, Shin or Shem, put it first, Shema, which means “heaven”; so he is drawing out of heaven everything in this world. But that is not the importance of the name. It’s the old perfective of the Egyptian verb “to be born.” That’s what it means…here is something to be born.951 ¶3

Now we are told in the end of the Torah, the 34th chapter of Deuteronomy: “And Moses the servant of the Lord died and he buried him, that is, the Lord buried him; but no man knows the place of his burial to this day” . Because the grave is unknown, they cannot make a cultic site of it. Today the whole vast world, every prominent person tries to perpetuate his identity in some vulgar thing. In our country all the presidents do, and there are daily pilgrimages to their graves. Today undoubtedly in Washington, in Arlington Cemetery many want to carry flowers to the different graves of their heroes. I am told that there isn’t a day, seven days a week, that Kennedy’s grave is not swamped with flowers, people crying and praying. I know in New York City they go all the way up to Hyde Park to this, really, a mausoleum of Roosevelt. They go daily to Churchill’s tomb. And this is all dead.951 ¶4

So no one knows the burial place of Moses so that they cannot make a cultic site of him, because Moses is buried in man. It is to Moses that the whole plan of God was revealed. Moses represents in germinal form the whole future of Israel, the whole future of Israel. Now, an Israelite is not a descendant of Abraham according to the flesh but the elect of God of whatever nation. It is the elect that is Israel whether he be a Jew, a Christian, a Mohammedan. Whatever is the elect, that is Moses buried in man. In germinal form it is actually the whole future of Israel, and Israel simply means “a man who rules as God.” That’s what it means. The word Israel is a man who rules as God…not “in the place of.”951 ¶5

So the words are put into the mouth of this character called Moses. And he comes down from the Mount having seen the entire pattern of God’s plan. He turns to the people and these are the words, and he is quoting in the first-person, present, “I am”—these are the words now uttered by Moses—“I am the Lord, who brought you out of the land of Egypt, out of the house of bondage…you shall have no other gods besides me” . He has just revealed the name of God, and the name of God is I AM. There is no other God and no other God exists besides me. He is not saying I, Moses, am the Lord. “I am the Lord, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods besides me.” These are the words put into his mouth.951 ¶6

Now he does all the powerful things, all called signs. He called them plagues; they are called in scripture the signs. The Lord said, “Take this rod and with it you do all the signs. And Moses took the rod of God” . The rod is the rod of God. Then the Lord said, “Put upon it the fiery serpent. Put it as a pole and the fiery serpent upon it. Every one who sees it, were he bitten”—were he ill, distressed—“he is healed if he sees it” . Now, all of this is beautiful imagery and yet literally true when man begins to unfold within himself this pattern.951 ¶7

Now we’re told, he could not enter the Promised Land, but Joshua, filled with the spirit of wisdom, entered the Promised Land and the people followed him. Well, the word Joshua is the Hebrew for Jesus, same word. Joshua is Jesus, the identical word spelt the same way; one is Anglicized, one is Hebrew. So Joshua enters, but not Moses. Moses is in germinal form what unfolds in Joshua. Joshua means “Jehovah saved” and Jesus means “Jehovah saved.” And the word Jehovah in scripture is “the only Savior.” “I am the Lord your God, the Holy one of Israel, your Savior…and besides me there is no savior” . So here is Joshua if you speak of it in Hebraic form, and here is Jesus if you speak of it Anglicized, same meaning. So, it all unfolds in Joshua. He is the spirit of wisdom. Well, Paul tells us in his first letter to the Corinthians, “Jesus Christ is the power of God and the wisdom of God” ; therefore, if he is the wisdom of God and Joshua was filled with the spirit of wisdom, then who is Joshua?951 ¶8

So here is his glorious mystery unfolding within us, and Moses is simply the representative in germinal form of the whole future of Israel. Israel is the elect…one being pulled out, one by one by one…then that term begins to erupt within man and everything that is recorded in the signs unfolds in man in the most literal sense. Who would think that that imagery of a pole and a fiery serpent on it was literally true? And I tell you from my own experience it is, it’s literally true. Everything said about him you are going to experience, and that’s how you enter the Promised Land…the Promised Land, not here on earth.951 ¶9

Everything here dies, everything dies. I don’t care how long you live, how much you own, you will all die in this world. But you’re destined to move into a land that is eternal in which you do not die. So, these things die yes, but there’s a germ in you that no one can find. They can’t find his burial place because he’s buried in man. He’s buried in Golgotha, and Golgotha is the skull of man, that’s where he’s buried. That rod is your own spinal column. That is the rod of God; down into generation, and then it is reversed and turned up into regeneration; down into division and it’s turned up into unity.951 ¶10

And there is only one being, there’s only one God. He appears because he is a protean being to be unnumbered nations and races and people. In the end, he gathers himself one by one into the one body, the one Spirit, the one Lord, the one God and Father of us all…yet without loss of identity. You will know yourself to be God, and yet I will know you and you will know me. We all know each other, but not in this violent state. All this will be over, and we all return to the unity of being; and yet, that unity is made up of [...], all brothers in that state.951 ¶11

So Moses declares the name of God. When you ask for anything of God, ask in his name. If I would this night ask for wealth in the name of God, I must not have any other gods, so I can’t turn outside to any other god. I can’t say “I am” and point there. And if that’s his name forever and forever, I can’t point outside of self. Well then, how would I ask for wealth when I’m in poverty? I must dare to assume I am wealthy. The ultimate [...] in scripture as we read it in the five books called the Pentateuch or Torah is between Jehovah and Pharaoh; in our language, faith and doubt. I must dare to assume I am the man that I want to be, though reason denies it, my senses deny it. I must dare to assume it, and walk in the assumption that it is done. Then I am actually calling upon God and conjuring what I am assuming, which is wealth. I must dare to assume that I am wealthy if that’s my objective.951 ¶12

If I want health, I must dare to assume that I am healthy, though the whole vast reasoning world tells me I have not a chance. Alright, so they tell me, but they are not my God. They tell me, but there’s only one God and his name is I AM. So I can’t point to that one and call him I AM. And if I point to him as the authority in my world, I’m transferring the power which belongs to God to an idol. “You should have no other gods besides me,” none.951 ¶13

So if I would call for anything in the name of God, his name is I AM forever and forever. If it is I AM, well then, I am…and I name it. For God is everything! “I kill, I make alive; I wound, I heal…I create the light, I form the darkness, and there is no god beside me” as we are told in Deuteronomy. He does everything; therefore, whatever I want I must assume full responsibility for what I am conjuring.951 ¶14

So I want to conjure health though everyone is against it and the wisdom of the world tells me I can’t overcome, well alright, I will dare to assume I am healthy. I am…and I name it, because the name of God is I AM and he has no other name. There is no other name.951 ¶15

This is the grand revelation that we have in our Bible, the 3rd chapter, the 14th verse of Exodus: “Go and tell them”—when they ask him, ‘What is his name?’—“just say I AM has sent you.” Any form of the verb “to be”…I will be, I am that, I am whatever you want. But any form of the verb “to be,” that’s my name. And so, to everyone…Moses is not a person as you are; it’s the eternal plan of God. Everything was shown him and he was told, “Copy it after the pattern that is being shown to you in the mountain.” The Revised Standard Version takes the preposition and gives it “on,” but the King James Version gives it “in.” And Strong’s Concordance tells it is “in.” Whoever wrote…but no one knows who wrote these books…they’ve only given us letters. We speak of the J manuscript, the E manuscript and the P manuscript. But who is E and who is J and who are these initials? We do not know. No authorship to any Bible, any part of the Bible. We do not know Matthew, Mark, Luke and John…we do not know, these are simply anonymous names.951 ¶16

But these are visions, revelations of the eternal plan of God: God became man that man may become God. That plan is contained in man, it’s a plan. So, Moses actually bares what has happened to himself to people for whom it has happened. And now this involves leading a group, we call it Israel, call it anything, leading a group into and through a common experience that will be new and perilous.951 ¶17

For I tell you, it is new. No one was ever born in this way, in the normal natural use of the word “being born.” It’s new, a new way. And no one was ever split from top to bottom and survived. No one living in this world or ours could ever claim on this level that he is the father of David of biblical fame. Yet all these things happen in man.951 ¶18

“I lead you into a new and perilous way.” And so, he calls a group, and he explains to the group what has happened to himself. It has happened to him, the pattern man—he is the pattern man—that it may happen to all who hear him with faith. Not everyone believed him, as you are told, when he led them through the desert. The majority of them wanted to go back; it was easier being in slavery in Egypt. And so, they didn’t want to go out.951 ¶19

It was so much easier to receive, well, a handout and to be a slave. Many a slave being freed feels ill at ease…he doesn’t want his freedom. He felt sheltered, protected when someone looked out for him. Now he’s bringing you out of that state into independence, that you don’t need anyone in this world.951 ¶20

He’s going to tell you who God is, and God is your own wonderful Imagination. There is no other God. And man feels afraid. He’s been taught to believe in some external and to that God he turned. And he felt…at least he turned to him anyway. Maybe God didn’t feel he should respond, but he felt he did his work. And that is not what Moses is teaching.951 ¶21

Moses tells you, “Turn to no other God. There is no other God besides me. And my name, the only God who will bring you out of slavery, is I AM. So let the man while he is enslaved dare to assume ‘I am free!’” And then have the courage when he is set free to go on serving the only God and no other God.951 ¶22

But he doesn’t promise you that it will be without peril, because man will drop back into his former way of believing, his former states, and think, well, maybe I’ve made a mistake. I better go back and bow before the little icon, and go to mass tomorrow morning because it may be the right thing to do, and do all these things on the outside because they may be the right thing. So Moses leads man to a certain state, but he can’t take them in. They have to take themselves in. He can’t take them into the Promised Land. He is the pattern in man, and that man that is buried in man is Joshua, it is Jesus, containing the pattern. The pattern erupts in man and everything said of Jesus Christ in the scripture unfolds within him.951 ¶23

He’s dumbfounded to realize that he himself is Jesus Christ. There never was another. It was only God and his pattern of salvation who buried that pattern in humanity. And then we hear the story; we either believe it or we don’t believe it. It’s entirely up to us. We can tell it.951 ¶24

So I say, he bares what has happened to himself to the people for whom it happened. It happened to him that he may tell it, for he saw it clearly on the mountain. The mountain is your own wonderful skull, that’s the mount of God. That’s the great Mount of Sinai where the laws are given, and then you come into the world and you tell your vision exactly as you saw it. He’s warned, “Do not alter it! Tell it according to the pattern that is being shown you in the mountain.” And so he tells it.951 ¶25

And then he comes to the end, and Moses the servant of the Lord dies; and he buried him…buried by God himself. This is the great secret of the seed: “Unless it falls into the ground and dies, it remains alone; but if it dies, it brings forth much” . So the pattern, like a seed, is planted in man that is the earth. This is Adam and Adam means “the red earth.” So this is that red earth with its blood, and in it the seed is put. And now the seed will take root and then unfold; and it unfolds according to the pattern. It has to come according to that pattern and the pattern unfolds within man.951 ¶26

The first eruption is to awake. The little seed when it first erupts, you know it isn’t dead any more; the minute a little stalk comes out, you know the thing is alive. He’s a God of the living, not the dead. So what seemingly was dead breaks; and that is man’s resurrection within himself. He awakes within his own skull where he was buried, and then he’s born. He comes out of his skull, actually comes out of it. And the whole vast story as told in the gospels unfolds before him, before his very eyes. The child which only symbolizes his birth is present. The witnesses to the birth are present. Everything as told in scripture unfolds within him.951 ¶27

And then, five months later, another eruption of this wonderful pattern within him and that second eruption is David. David stands before you and calls you Father. And David is God’s only begotten Son, as told in the 2nd Psalm: “Thou art my son, today I have begotten thee” . David stands before you and calls you Father, this beautiful lad of about twelve, thirteen years old. And that relationship between you and your son, I cannot describe it. It’s something you cannot describe, and yet there’s no uncertainty in you concerning this relationship.951 ¶28

Then comes the third. Now comes the serpent, and that happens four months later, making it nine months altogether. You are split by a bolt of lightning, and your whole body, from top to bottom, is completely severed…the lovely hymn of ours where it is cleft, Rock of Ages Cleft for Me…and it’s right down the entire body, from the top of your skull to the base of your spine. Then you see this golden liquid light and you fuse with it, and like a serpent, a fiery serpent at that, you go up like a coiled lightning, just like a bolt of lightning that was coiled, right up into your skull, and the whole thing reverberates. These are the first three acts of the unfolding of God in man-as-God. He lifts man up to his own being by this pattern.951 ¶29

Then comes a period of two years and nine months, and then comes the dove. The dove descends upon him and smothers him with affection, kissing him all over his face, his head, his neck; and a woman declares “He loves you”…the symbol of the Holy Spirit sealing, giving his approval to the unfolding pattern. The whole pattern unfolds within you. You can’t deny the experiences. So now you go and you simply share the experiences with a group. And so, he bares having experienced…he bares what he himself has experienced to a group for which he experienced it. Then he cautions them that I will take you into a new land. It’ll be new and it will be perilous, but I promise you, you will all have a common experience. Because we all differ in the world, the experience though related—it parallels that perfect pattern—no two will experience it in the identical manner.951 ¶30

But there are outstanding things you experience. When you meet David, whether your skin be as black as coal, you are going to meet a blond, blue-eyed lad. Yet he will call you Father, whether you be female or male. He isn’t seeing the garment; he is seeing that which has unfolded within you. He is seeing the God that is his Father. Now, whether you be male or female, when you reach that point, David stands before you and calls you Father, whether you be a Chinese, whether you be white, whether you be black, regardless of what pigment on the outside; because he does not see after the flesh, he sees the heart. He sees the Spirit as it unfolds. And God is his Father, so when he meets you, at that moment you are his Father.951 ¶31

So God gives himself to man. And there’s no way he can actually prove his gift to man unless God’s Son calls man Father…for God is a father. And this whole wonderful thing unfolds within us. So this is Moses…Moses, the old perfective of the Egyptian verb “to be born,” that’s the definition of the word. There’s something to be born. What is it?—God’s pattern of salvation.951 ¶32

So he shows it to him perfectly…and now, no mistake about it, the pattern must unfold. He has the perfect pattern. He himself doesn’t take you or me or anyone into the Promised Land; he reveals the pattern and Joshua takes us in. Joshua is Jesus, but not someone on the outside, no Jesus on the outside. Jesus must unfold as the pattern within me and I am he. Because David called him “my lord,” so David has to call you “my lord.” So he calls you “my lord,” and he called Jesus “my lord,” then you are Jesus.951 ¶33

And that’s the story. But man has gone completely astray and taught of outside lords, other gods, and there aren’t any other gods. “I am the Lord, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods besides me” . “I am the Holy one of Israel, your Savior…and besides me there is no savior” . And this is the story.951 ¶34

So tonight, to prove it whatever you want. Well, you say, I don’t want it for myself, I want it for a friend. You can prove it using the name of God, his name is I AM, but I want it for a friend, and I can’t say “I am healthy” for him. You can do it in this way: Listen as though you heard him tell you he’s never felt better in his life. Well, who is hearing it?—I am, that’s the Lord. That’s assuming it. Listen as though he tells you “I never felt better” and you respond, “I’ve never seen you look better,” all in your Imagination. Oh, that’s God. So you assume that he has never looked better, and he tells you, and you’re listening to him in your Imagination, and you hear him tell you, “I’ve never felt better.”951 ¶35

So he’s unemployed. Now you listen and he tells you, “I have the most marvelous job in the world, the most wonderful job!” and you congratulate him, you empathize with him, and feel the joy that is yours because a friend of yours is now gainfully employed. Who is doing it? The Lord is doing it. Well, how do you say the Lord is doing it? Well, who’s hearing it? I am—that’s the Lord.951 ¶36

So all day long, I am actually exercising this power but unwittingly, and bringing confusion in my world, horrors in the world. Then I rush to a church, drop on my knees, and pray to a God that doesn’t exist. He doesn’t exist! The only God is I AM…there is no other God. There never was another God. And so, you actually begin to believe this eternal story as told us in scripture.951 ¶37

Tonight, you can go to the top of the ladder, if that’s your ambition, right to the top of the ladder. I do hope your ambition is to have this whole thing unfold itself within you. That would transcend anything in the world. But there are those today that want to leave this world and leave behind them enough to maintain a huge mausoleum. There is no assurance that any of these things will survive.951 ¶38

Stalin survived, I think, nine years before they tore him down and changed Stalingrad to Volgograd. They are still tearing him down and chopping up and making dust of what he thought would live forever. Hitler, well, he wasn’t even dead before they started tearing him down, and yet he would have loved to see a thousand years of the Hitler reign…tore the whole thing down. This little fellow in Santo Domingo, and he had the whole city renamed for himself, Trujillo. It was called the City of Santo Domingo before he came in. He called it Trujillo and then he built this huge statue to himself. Well, they riddled him with bullets, and then pulled the statue down, and then tumbled it, made dust out of it.951 ¶39

But Moses you can’t do this to, because no one knows where he’s buried. They’re looking for him in the wrong place. He’s buried in the skull of man…that’s the burial place of Moses. And Moses contains within himself God’s pattern, God’s plan of salvation. The pattern, when it unfolds, it unfolds as the saved man, and the saved man is Joshua. It’s called Jesus in the New Testament…that is the saved man. The word means “Jehovah saved,” that’s all that it means. So he simply…as it unfolds…the pattern when it unfolds from the seed ceases to be a seed and is whatever it contained. The seed disappears, but the pattern unfolds into the tree. Well, that tree is Jesus, that tree is Joshua, and it is one with God who is the father of the seed. He and the seed are one.951 ¶40

So, in the end, there is only God, nothing but God. So you take it to heart and dwell upon it. I’ll be gone, but these words are true. You will never in eternity disprove them. Don’t change them. Don’t alter them; leave them just as they are. I am telling you what I personally have experienced. I was never taught it by a man. I never read it in a book. I never heard it. It simply erupted within me, the whole drama as recorded in scripture.951 ¶41

And having erupted I cannot contain it. I have got to talk about it and tell it to the very end when I close my eyes and depart this sphere, departing it forever. Everyone in whom it has not erupted will not depart this sphere. Though they seem dead, they will not be dead. They’ll be alive right here in this world, solid and real just like this, in an environment best suited for the work that is still to be done to bring about the eruption.951 ¶42

So I can say to everyone because that is true, set your mind fully upon this hope that it will erupt within you now in this sphere. Because it has to erupt for man to leave this world of sin and death, and enter the world called eternity…where man is now a being within himself, creating not by reason of anything on the outside. He now has life in himself. He’s not an animated body any more; he’s a life-giving Spirit. He is God himself.951 ¶43

So when you read these five books in the future, and I advise you to read them, don’t let anyone tell you that it is a myth. Oh, they tell you that morning, noon and night. They’ll take these glorious revelations of God and tell you it’s all a myth. No, they are not persons who walked this earth as we walk it. But these are eternal states, and because God is man, every state of God is personified. So Moses is that perfect state bearing all the pattern of God’s plan, and so when you meet that state you meet a man.951 ¶44

But it’s not a person as you are a person. It’s the eternal state containing the perfect pattern that God has for the saving of himself…he isn’t saving another. God risked and has to rescue himself—God became man that man may become God—and so having risked now he must rescue. Who, another? No himself. He risked dying, knowing that he had the power to die willingly and overcome death. And so he’s overcome death.951 ¶45

For man in this world dies…no matter how long you live everything dies. It appears, waxes, wanes and it vanishes, but everything. If you go at birth, for a moment it appeared, vanished, for whenever it appears, it still vanishes…corporations and countries. We speak of the great Roman Empire, and there was a Chinese Empire, a British Empire. We are living in the day when the whole British Empire in this century dissolved. A little tiny island is left, the size, I think, of New York State, when then the sun never set on the British Empire. And now, all you have to do is ride and go down [...] Street, because that’s all that it is today of what was the British Empire. You and I have witnessed it. So you and I speak of all these empires, they died too. And people die and dynasties die and all the great fortunes will die.951 ¶46

Today we speak of this one with a billion dollars, two billion dollars in private funds. Turn on the TV this morning and get the news at eight and they showed these two pictures, one of Hughes and one of Getty, and they both have as personal fortunes in excess of one billion dollars. The man said that this money they have invested at six percent would pay them $175,000 a day. What they have, invested at six percent…and you can certainly get six percent today on your money…would bring each in $175,000 a day, seven days a week. There’s no such thing as a five-day week with that money…$175,000 a day…and they can’t take it with them. And you, if you live long enough, and if you don’t have this or that wrong, will read the obituary of both of them. And this is life.951 ¶47

So why put your hope upon that? Put your hope upon this plan contained in Moses, buried in you, that one day will erupt and take you into the Promised Land. But when it erupts, it erupts as Joshua and Joshua is Jesus. And you go in as Jesus—not being led by him, you cannot be led into it—you go in as the one in whom it erupts. And it always erupts in Joshua, in Jesus, that’s the story.951 ¶48

If anyone stands before you and challenges you, you have my word, they don’t challenge me any more. They used to but not any more, because I speak from experience. Those who would challenge me could only challenge me if they had not experienced it. They bring their own prefabricated misconceptions of scripture, and so if they come, they’re just like babes really. They’re men without vision and that goes for the highest in the land, whether he be a religious leader, a political leader or the great intellectual giant. If they haven’t had the vision, it’s alright, they haven’t had the vision. And you cannot come to this conclusion without the vision unless you heard it from one who has experienced it.951 ¶49

So he bares what has happened to himself to those for whom it happened. And it always involves leading a group into and through a common experience that is new and perilous.951 ¶50

Now let us go into the Silence. Good night.951 ¶51