Lectures

In Paul’s letter to the Romans he said that Christ was raised for our justification. That means when he rises in us—for “Christ in you is the hope of glory” —that we are completely justified in the sense that we are divinely acquitted for any part that we ever played on earth. It’s divine acquittal when he rises in us.950 ¶1

We were his servants and he was the dreamer in us. When he rises, he and the being who serves him become one, so we are told in the Old Testament in the Book of Daniel.950 ¶2

Now the Old Testament is a blueprint of the life of Christ in man…it’s a foreshadowing. Now here we are told in the last chapter of Daniel, “And many of those who sleep in the dust of the earth shall arise. And I said, ‘How long shall it be to the end of these wonders?’ and I heard him swear that it shall be for a time, two times and half a time. I heard it but I did not understand. And he said, ‘Go your way Daniel, for the words are closed and sealed until the time of the end’” . Now, when you read it you think of those who are in cemeteries or in grave plots of the world…but no. We are told in the 2nd chapter of the Book of Genesis, “And the Lord God made man of dust from the earth” . The bodies you and I wear are the bodies of dust in which the Lord himself sleeps; so, “Many of those who sleep in the dust of the earth shall arise.” I tell you, everyone will arise, because the Lord God is housed in everyone, and their departure from this little sphere that we call death doesn’t mean a thing. It’s simply like moving out of this room into another room. They’re still clothed in a body of dust from the earth. It is a mortal body, but the one housed in it that is dreaming the dream of life is the Lord Jesus Christ.950 ¶3

So we are told, “When will it be? How long for the wonders?—a time, two times and half a time.” Exactly 1,260 days from the beginning of the first wonder.950 ¶4

Now, here in our world we call ourselves mostly Christians. Of the 200-million of us, I would say maybe 190 million would consider themselves Christians. And yet we concentrate and put our attention on the pre-resurrected and pre-ascended Christ, which is not Christianity at all.950 ¶5

What happens to a little man as he walks this earth from the cradle to the grave is not important. Whether he plays the part of a lawyer, a banker, a baker, whatever part he plays, plays the part of the harlot that is not important in this world. It is the resurrection that is important, because the minute he rises in us then we are justified. For many a banker this night if judged by his actions—what he did behind the scenes that would impoverish unnumbered people in this world but he lives outwardly in a grand manner, yet behind the scenes he is the thief of thieves. Many a person who is selling armaments and making a fortune, and so he’s a grand man, but behind the scenes what is he doing? Nevertheless, no matter what he does or they do, they’re all justified when Christ the dreamer in them rises. When he rises, they are justified, exonerated completely, the divine acquittal. No matter what they dream and had to externalize it, he rises in us. As he rises in us we are one…we are the Lord Jesus Christ.950 ¶6

So we are told that God raised the Lord, and also shall raise us up as he did the Lord. Well, there’s only one being to rise in us and that is the Lord. When you say “I am” that’s the Lord…there is no other Lord. And he dreams in us and he dreams the most horrible dreams. The day will come that we will say with the poet Shelley, “He has awakened from the dream of life. ’Tis we who are lost in these stormy visions and keep with phantoms an unprofitable strife.” But the day will come all will awake, and when we awake we are one. It was only one Lord that fell, only one that can rise; so there’s only one body, one Lord, one Spirit, one God and Father of all.950 ¶7

So in that day…I know from my own experience when the voice said to me, “I laid myself down within you to sleep, and as I slept I dreamed a dream. I dreamed…” and I knew exactly what he was going to tell me, that he is dreaming that he is I. He’s dreaming that he is you. He dreams and he allows this fantastic thing and you are the servant. As we are told in Genesis, “You will go into a land that is not yours and you will be enslaved for the 400 years” . That is the cross body…Tau has the symbolism of a cross and it has the numerical value of 400. So here is the cross where we are dreaming. It doesn’t mean 400 years, actual years; it’s far, far longer than that. And then suddenly it comes upon us when we awaken. Who awakes?—the Lord in us awakes. Then we are exonerated, we’re completely forgiven for anything that we ever dreamed. Yes, even the Stalins and the Hitlers and every being in this world, completely; because all things move for good because the dreamer is moving it forward…adjusting everything as he moves forward. So everything will prove itself in the end to be right.950 ¶8

So here this night we as Christians should actually begin in the end, and we should dwell upon the fact that Christ is risen. Even though in us he may not yet be risen, we must dwell upon the fact that he did rise and continues to rise in all. As Paul said, “Those who preach that the resurrection is past and over, well, they are false teachers” , and he without restraint condemns these false teachers who teach that it happened once and for all. It is happening!950 ¶9

But now, in the beginning when he was violent when he heard the story, before it was revealed in him, then he said, “From now on I see no one after the flesh; even though I once regarded Christ from a human point of view, I regard him thus no longer” . He saw a little being who came into the world, so the story told others that here comes one and he’s a little being of flesh and blood, and this is the Christ. That’s not Christ. This is dust, but Christ is buried in these bodies of dust from the earth and he wakes in us. A drama unfolds within us and that is the Christ, the only Christ, belonging to an entirely different sphere. So when he saw that, after his wonderful vision, as told us in the first chapter of Galatians, he said, “When it pleased God to reveal his Son in me…then I did not confer with flesh and blood” .950 ¶10

Because if he reveals his Son in me and no one knows the Son but the Father, well then, if he reveals the Son to me, who am I? He is telling you in his own wonderful way I am the Father, for “No one knows who the Son is except the Father” . Well, if the Son is revealed, he can only be revealed to the Father. He can’t be revealed…I can’t take you with me and show you the Son. When the Son is revealed, he is in you; and he can only be revealed in you to you the Father. So, “When it pleased God to reveal his Son in me, I conferred not with flesh and blood.” So the Father in him awoke, he’s telling us. When he awakes in anyone, the one in whom he is revealed is the Father. Then he said, “From now on I regard no one from the human point of view; even though I once regarded Christ from the human point of view, I regard him thus no longer.”950 ¶11

So here is this universally diffused individuality buried in every being in the world and coming out, as he tells us in the 15th chapter of Corinthians, each in his own order. Oh yes, he will awake in everyone, but each in his own order.950 ¶12

I know from my own experience that it comes from that moment after the impregnation…and it is thirty years. Why that moment takes place, I can’t tell you, I do not know. I only know that a certain moment you are sent. You are sent to impregnate…and it’s God doing the whole thing to himself. It’s simply a self-impregnation, because it’s God in man and it’s God doing it, there’s nothing but God. Then thirty years later God in man awakes. But the mystery behind that, I do not know. I can only tell you that it happened that way in my case. In my case it was the grand embrace, a complete fusion where we became one. Then thirty years later came the revelation of the Son in me revealing me as the Father of God’s Son and therefore God. And that is how it works in everyone in this world.950 ¶13

So I tell you, the resurrection is the center point of the entire Christian mystery. But one billion Christians tonight are thinking not of the resurrected Christ but the pre-resurrected Christ. They speak of “him who suffered.” Well, we all suffer. They speak of him who went through teaching and suffering, but they do not refer to him as the post-resurrected, the post-ascended Christ. That is not part of their thinking. And it must become a part of our thinking that that is our hope: To have him rise in us.950 ¶14

Not to believe that someone did it 2,000 years ago; it is happening all the time. Every moment in time he is rising in someone. Well, it’s the same one being, that universally diffused individuality, so when you say “I am” that’s he. Then one day he rises and he rises in us and that is the one Lord. So God raised the Lord and will also raise us up by his power. For it’s the power that rises in us and when the power rises, we are that power: We are the creative power of God. But we are individualized and you will not lose your individuality, you remain John. Whatever you are, Ray, John Brown, Neville, whatever you are that individuality remains but you are the Lord.950 ¶15

So we are told, he stood upon the beach after the grand act of resurrection, and they were fishing all night and caught nothing…but they did not know that it was Jesus … the unknown disciple, “the one that he loved.” Now it’s not named in scripture who this one is. If you read scripture carefully, you would think it could be or must be Lazarus, because it is said of him he was the one that the Lord loved. When the sister said, “Go and tell him that the one whom thou lovest is dead”; and so he came and it was Lazarus. But in the seven who entered the boat and they fished all night and got nothing, and they looked and they did not know it was Jesus, well now, comes the identification of the risen one. The one whom he loved, the unknown one said, “It is the Lord.” The one to whom he presents himself, because he loves him, recognized the Lord…and so he is called “the Lord.” He is the risen Lord.950 ¶16

So everyone who rises is the Lord. There is only one Lord. There is only one body. There is only one God and Father of all…one Spirit . So the whole thing is rising in all, but each in its own order.950 ¶17

And so, I cannot tell you which one is going to come first. I can only tell you, if you have been embraced, then you can count it, thirty years it will take. Then you will start: “He was about thirty years of age when he started the ministry” . So this is far more important than anything you read in papers, magazines, or anything else, because I’m dealing with an eternal thing; I’m not dealing with a temporary thing.950 ¶18

The pre-resurrected being is like anyone born of a woman, for that is the same Christ. You bear a child today and in you that little child, boy or girl, some [...] is housed within that one, and that one is Christ. So you go forward and play the part of a candlestick maker or a baker or whatever you play in this world…that is Christ in you dreaming. You dream noble dreams or ignoble dreams. But in the end, you will be exonerated, because the dreamer in you is simply struggling to awaken. He individualizes himself as you. He so loves you that he made you; never would he have made anything if he hadn’t loved it. He so loved this figure that he made it and then entered it. Having entered you, he’s in love with you, and he will not leave this love of his until he awakens.950 ¶19

When he awakens in you, you rise with him. It’s the same Lord who rose 2,000 years ago, the identical Lord. There aren’t two Jesus Christs, there’s only one. When you awake, you will know that you are he because his Son becomes your Son. If his Son is David and your Son is David, well then, you are the Lord Jesus Christ. But you are individualized…you’re still Mary, you’re still Neville, you’re still Ray, you’re still John, whatever you are that’s what you are…completely individualized. Here is one Lord with unnumbered faces.950 ¶20

So I tell you, dwell upon it. Dwell upon it and I can’t begin to tell you the thrill that is in store for you. You sit down in the Silence and they come around you, those who are waiting eagerly to receive you at the moment when you take off the dust for the last time. For those who sleep in the dust of the earth shall awake and this is the dust of the earth.950 ¶21

Sitting yesterday, oh, about two in the afternoon with my eyes closed and the lights just moving and billowing like clouds moving with the wind, and suddenly before me here these glorious, I would say, numberless creatures. What faces! What beauty! All looking with adoration… really looking. And I can’t explain the beauty of their faces and the mood behind that as they looked when I sat in my chair just simply in contemplation, not thinking of anything in particular, just my eyes shut. Then the golden, golden colors begin like clouds moving with a great wind behind it, and out of the nowhere comes this wonderful crowd of people looking intently as though “this is it”…waiting for the taking off of the little garment, waiting for this departure from the dust. For all will rise from the dust.950 ¶22

These garments of ours, this is the dust of the earth, as told us in the 12th chapter, but he confessed that he did not understand. He said, “I heard but I did not understand. And then he said to me, ‘Go your way, Daniel.’” Now the word Daniel means “God is my judge.” “Dan” is “my judge” and “iel” is “God.” So, “God is my judge as I tell you this,” said he. And then he said, “Go your way Daniel, for the words are closed and sealed until the time of the end.”950 ¶23

And when “the end” comes you aren’t going to stop it. Suddenly it happens and comes the revelation in you of everything that was said in the gospels concerning Jesus Christ. For Jesus Christ is not a little man, he is the man, the pattern man, containing within himself the complete pattern, which was God’s purpose before the world was. This is not haphazard; this is not some emergency thinking. He actually entered every child born of woman because he loved that being, and he is determined to make that being himself.950 ¶24

So everyone when they depart, they’re not dead. Nothing dies: This is the God of the living and housed within that body is still the Lord Jesus Christ. He’s so in love with that image of himself that he will not stop until he awakens within it. He wears that image, and yet you recognize him as the Lord Jesus Christ, recognize her as the Lord Jesus Christ. So in the end we are one. We aren’t two; we are one…one Lord, one Spirit, one body, one God and Father of all.950 ¶25

So the resurrection which is the central point is not quite understood, for they think of it as something that took place 2,000 years ago. They don’t understand that it is an act that is taking place every moment of time in the vast body of this universally diffused individuality. There’s only one I AM. And yet you say “I am” and I say “I am” and we say “I am”…and yet there is only one I AM. So here’s a diffusion…a fragmented being, in every being, that walks the face of the earth. You dwell upon it in the hope, because I’m quite sure that you’re very near the awakening, when he awakes within you. What is a few years for this fantastic drama to unfold within you? What does it matter? Not a thing on earth matters really. It all vanishes, it all returns to dust, everything.950 ¶26

So when Paul discovered it, then the social background, financial background, intellectual background, all of these backgrounds of the individual meant nothing. “From now on I regard no one from the human point of view”—which is external, that’s the dust—“Even though I once regarded Christ from the human point of view, I regard him thus no longer.” I see no one from the outside—their accomplishments are as nothing—I see only the risen Lord. And so his whole concept was Christ raised, for he said, “If Christ is not raised, then our preaching is in vain and your faith is in vain, and we are all men the most miserable. But Christ is raised.” .950 ¶27

I know from my own experience that Christ is raised. He rose in me, and all that is said of him in scripture unfolded in me, so I can’t deny it. I could no more deny this than I could the simplest evidence of my senses. I know this night what I ate for dinner, I can’t deny it. Well, I could no more deny the experience of Christ rising in me than I could deny tonight’s simple evidence of what I ate for dinner. That will pass away; but this cannot pass away.950 ¶28

So I can only share with you, because I’m not different from anyone else…we’re all one. I am not something set aside as some unique being other than what you are. He never would have made you had he not loved you, that’s what we’re told in the Book of Wisdom, and he so loved you that he became you and buried himself in you. So he is the dreamer in you.950 ¶29

Now, in the world of Caesar, because it’s a shadow world, follow the same technique. If the end of the drama of life begins a new world and that beginning is resurrection…and we must dwell in the resurrected, not the pre-resurrected but the post-resurrected Christ…well then, in the world of Caesar when you want something dwell in the end also. This is a reflection. So you want to be successful in the world of Caesar, dwell in the end. Because in the world of the Spirit you dwell in the end of this world so that you may start the new world. Whatever you want in this world, you dwell in the end…you want to be and you name it. I’m not going to name it for you; you name it. Well now, dwell in the end and as you dwell in the end and believe it implicitly in a way that no one knows it rises. It rises and externalizes itself in the world of Caesar, and you reap the fruits of it.950 ¶30

But no matter how wonderful it is in your eyes and the eyes of your friends, it will pass away…it’s made of dust. But what I tell you concerning the resurrection and the great mystery of Christ will never pass away, not in eternity. The day will come that you and I will meet and I’ll know you more intimately than I know you here, for we are wearing masks here.950 ¶31

We are all completely, I would say, encased within these garments of flesh which are called in scripture “made of dust taken from the earth.” So if he made man of the dust from the earth, when Daniel hears the voice and the voice is telling him that those who sleep in the dust of the earth shall awaken, well, they are sleeping. Certainly not in some cemetery; no one ever went to any cemetery, no one ever went to any burial ground…they never saw that. The minute they died they were restored to life in bodies also made of the dust. So the body they left behind is like the body they now wear. It also grows old and it vanishes and returns to dust. They keep on, body after body after body, until he, the dreamer in them, awakes. When he awakes, he and the one that he dreamed himself to be are one. And forever the Lord wears that face, a glorious face, and yet it’s one body, incorporated into one body, one Spirit, one God and Father of all.950 ¶32

So here, if you follow the message all through concerning resurrection and try to feel as you go through that it’s not about any pre-resurrected—which is the concept of the entire Christian world—but the post-resurrected Christ. For that’s all that you should actually entertain. Without the resurrection, what is Christianity? It is nothing, just another little dogma. But with the resurrection as the core, it is everything!950 ¶33

So don’t dwell upon any “pre” as the world thinks. In Barbados last year, when I discussed it with my sister, every word from her—and she is now a pillar of the church—was all about the pre-resurrected, not the post-resurrected. I couldn’t get over to her that the experience that her brother had is identical with scripture; and that if you’ll only get from a pre-resurrected to the post-resurrected, you will see my argument and you’ll go along with me. But no, she couldn’t follow me. She could go back only to the pre-resurrected. Oh, she’ll use words, that he is resurrected, but she is thinking only of a physical being born of Mary in some strange little way, and this little boy walked, he was a carpenter, and then at the end they killed him, and he was a unique son of God. That is not Christianity.950 ¶34

Christianity is God becoming man, the whole of humanity, so that man, the whole of humanity, may become God. But he’s individualized for a purpose; he has unnumbered faces, unnumbered. Yesterday when I saw these glorious men standing before me all looking in a certain adoration, really, for here was one they recognized as one in whom he rose. Because he rose in me he is my very being. They were looking, all dressed in the ancient robes, all in their wonderful white robes, dark blond, or rather I would say, dark brown wavy hair, standing, simply looking. Not a word was said, but, oh, what expressions on their faces. And I just simply sat there in my chair, just looking and watching these wonderful faces, as though they were expectant, as though they were almost waiting. Then I broke it and came back to this level as it were.950 ¶35

So here, I tell you, you have no idea what is in store for you…these wonderful things that are all yours. For infinity was made for one purpose…for you! The whole vast universe was created to bring you out as God himself. There is nothing but God. So God plays all the parts and the part he is playing as you is the part he conceived for himself as you. If you’ve done unlovely things, may I tell you, the dreamer in you is Jesus Christ who dreamed it. When you go to the end, he will rise in you and God will raise him. Christ was raised by God for your justification, so you’re completely exonerated.950 ¶36

Read the story of David. You are the David spoken of. David did unnumbered things of which no decent man should ever be proud. He sent a man into battle in the first line to be killed because he wanted the man’s wife, Bathsheba. When Nathan said to him, “You have many and you took one who only had one heifer, and you took the one heifer that he had.” And then David was self-condemned because he knew what he did. But who was dreaming it? Yet in the end, the Lord said, “I have found in David the son of Jesse (which means I AM), a man after my own heart who will do all my will” . And so in the end he was completely acquitted, divine acquittal. Yet if you read the story of David, he did unnumbered things of which no decent man should ever be proud, and yet he was the chosen one.950 ¶37

So you are the chosen one and you have done many things of which you are not proud. I know I have, and if anyone is really honest with himself, he will confess that maybe he didn’t do them because he didn’t have the strength of character to do them. He was afraid he’d be caught and so he restrained the impulse, but the impulse was there. And we’re told in scripture, the impulse is the act; that “No man should commit adultery, but I say to you that any man who looks concupiscently on a woman has already committed the act in his heart with her” . Therefore, if I restrain the impulse, having had the impulse I committed it, and therefore every man is guilty, every woman is guilty of all the violence of the world. You may not have done it and maybe your fears restrained you, but restraint is not anything; the desire was there and that was it.950 ¶38

So in this wonderful world of ours all have sinned; and in the end, God raised Christ in us, and then we were justified in what we did because he dreamt it all. He dreamed the entire dream and we played everything that he did, and then in the end he forgave us because we played it so well. In the end we became not two any more, the dreamer and the one that it wore, they became one. So when he rises, he rises in me as my very being…as though I myself was the dreamer. But only in the end I discover his gift to me is himself.950 ¶39

So I tell you, Jesus Christ of scripture is the God in you, and when he awakes, you and he are one. “So those who sleep in the dust shall awake.” The dust…when you go to bed tonight and the little body is on the bed, that’s the body of dust that was taken from the earth in which the Lord Jesus Christ is sleeping and he dreams. Tomorrow when you, you think you wake but the dream continues in another sphere. This is a dream, too, and one day you will awake. From the moment that you awake, how long shall it be to the wonders, to the end of the wonders?—a time, two times and half a time—forty-two months, three and a half years, or 1,260 days.950 ¶40

Then the whole drama comes to its end and you remain long enough to tell it to those who will listen, those who are at the end. You’ll have your moments where they will come, eagerly waiting to receive you in the heavenly sphere. Waiting eagerly for you to take off the dust for the last time, and you have been completely exonerated, regardless of your dreams. And may I tell you, everyone has had the most horrible dreams, for he’s written a play and no one avoids the play. He’s played all the parts, so you have played all the parts. For the Christ in you is the same Christ that is in anyone in this world and you’ve played all the parts. So be happy that you are at the end and look back and learn to forgive everyone who is passing through a certain phase of the dream that on the surface seems so horrible. It seems horrible but forgive it because you played it or you would not be at the end. And there’s nothing to brag about as it was all a gift: God gave himself to us that we may be God.950 ¶41

Now let us go into the Silence.950 ¶42

Well, you dwell upon it. I can’t tell you the thrill that will be yours when you really move from the pre-resurrected Christ to the post-resurrected Christ. For the whole vast Christian community dwells upon the pre-resurrected Christ, and that goes from the leaders down to the very base. But you dwell upon it and your whole mind moves out into an entirely different sphere. Your visions and your dreams will become something entirely different.950 ¶43

Here a lady, in fact, two ladies who are here tonight, they both wrote me this past week. One said, “I had a vision of Marge and I gave her my eyes…the eyes you gave me. They seem to have grown since you gave them to me, but I gave them to her.” Now Marge writes the same night and she said in her letter that “I said to myself in dream ‘To see is to know’ and then I heard your voice distinctly—more so than I hear it when you are on the platform—and you said, ‘It is accomplished!’” “To see is to know,” and I said, “It’s accomplished.” “I knew that if I could only turn around quickly I would see you. I’ve never been able to see you that way. But the voice comes from behind, it is your voice, and you said, ‘It is accomplished.’”950 ¶44

Now here, the same two…one gives the eyes and the other was hoping for the eyes, the very eyes I gave her, oh, maybe nine months or a year ago, that she may see. Well now, Marge will begin in the same process as the seeing. You see, in Spirit you never lose what you give. Here if I sell you something, I lose it, I lose control of it, possession of it, but not in Spirit. So you’re told in scripture, “Buy the truth but sell it not.” Buy it with diligence, with attention, with application…that’s how you buy truth. Now, sell it not. And so I don’t sell truth by putting a charge here to pay the rent, because I still have what I give you. I share it with you, but I still possess it so I haven’t lost possession of it, therefore I haven’t sold it. If I gave it up completely and lost all possession of it, well then, I have sold it. So we are told to buy the truth but sell it not.950 ¶45

I gave her the eyes, taking the eyes from my own sockets and she wore them, but I didn’t lose the power to see in the gift. She has not lost the power to see in the gift to one with whom now she shares the capacity to see. It goes that way right down through the entire picture. Good night.950 ¶46

Tonight’s subject is “Bloodshed.” In the Hebrew language, the word bloodshed denotes both murder and humiliation. You can take it in either manner. The Bible takes it both: the shedding of the blood and being humiliated. We’re told in the 53rd chapter of Isaiah, “Who has believed our report? And to whom has the arm of the Lord been revealed?” Then we read in Ephesians, “Though he was in the form of God…he emptied himself, and took upon himself the form of a slave, and was born in the likeness of men. And being found in human form, he humbled himself and became obedient unto death, even death on the cross”. Now you read this and you may wonder, “What is it all about?”949 ¶1

I am here to tell you every word of scripture is true. It is literally true, and you, individually, will experience scripture…every one of you. Tonight we will treat this in the form of humiliation. For as you know, as we are told, “He being rich, for your sakes he became poor, that by his poverty you might be rich”. He humbled himself and became obedient unto death, taking upon himself the form of a slave, and was born in the likeness of men. Every man is a slave, born from below. But he who became us will lift us as himself, and we will be God, who created the entire drama.949 ¶2

Now let me tell you a story. It happened to me only this morning, a little after four. Here, I found myself in a room not more than thirty square feet. It was a perfectly square room, not more than thirty, it might have been less, but not more than thirty. I was seated, and the men that I addressed there weren’t more than twelve, and I was talking to them about the Word of God, explaining the mystery of salvation. Then, suddenly, one rose quickly and left the room, and I knew that he was going to report what was heard.949 ¶3

In no time, a matter of moments after he left came this tall handsome man. He was the authority of authorities. Tall…about six feet four, straight as an arrow, dressed in the clothes of the ancient world; we were all in robes, not as the garb now. And he walked, he came in from my left; there was only one door, the door was here as I’m facing you. He walked rapidly to the end, turned at right angles and walked rapidly to that end, turned at right angles and walked rapidly to the middle, then came and stood before me. Looked into my face and then he took a blunt object and then he started here and he hammered it into my shoulder, right here. I felt every impact as he hammered it in here. Then when it all went right in, he took a very sharp instrument, and one swirl like this, he severed what I was wearing. Then he held the end of it, pulled it this way, and took off what would have been, like this, a sleeve. But I wasn’t wearing a suit like this, I was wearing a robe. And he took it off—and I saw the color, the palest blue, a light, light blue—and he threw it away. Then he stretched his arms out, just like a cross, and he embraced me and kissed me on the right of my neck. I kissed him on the right of his neck. As I kissed him, it dissolved, while I am looking at the discarded robe, exposing my right arm. From here to here the whole thing was discarded, exposing the arm.949 ¶4

The 53rd chapter of the Book of Isaiah, “Who has believed what we have heard? And to whom has the arm of the Lord been revealed?”—meaning the might, the power of God. You can talk about the power of God, and tell of the stories of yourself and those who hear you and apply it, and yet in spite of the numberless stories you can tell you still find they don’t believe it. They still want a God in some strange way other than themselves. They will not accept that God that he who comes to tell you resides within you. The only God in the world resides in man. There is no other God.949 ¶5

If anything we need today it is for a new, well, you can’t call it Christology. That term is almost abused today. We need, really beyond all measure, a new way of thinking of Jesus as the Infinite God who became man and is man. All the barnacles, all these rituals, all these things on the outside, the ship should be put into dry dock and scraped of all rituals, all external palaver. Take it off completely and throw it away, and start with a new concept of the God who became man that man might become God.949 ¶6

Now let me tell you of a story given me only last Friday night. The lady, she is here, and this is her story. She said, “I have heard you for the last two years and I have benefited from all that you have said, inwardly and outwardly. My world has changed completely from the dreams and the visions that I’ve had and the application of what you’ve said. But here, last night I discovered the difference between hearing and experiencing. I heard it and thought I knew it from having heard it, but what a difference between from having heard it and having experienced it. I was aroused out of a profound deep, deep sleep, and as I came out of this profound sleep, I was thinking only of you.”949 ¶7

Now let me stop it here for you who may come up to surface when you wake in the morning and you think you haven’t had a dream. May I tell you, any thought, but any thought, that occupies your mind is consequent upon a dream. Instead of jumping up and putting cold water on your face and brushing your teeth and getting ready for breakfast as we all do, remain just for a moment and contemplate that thought. It’s consequent upon a dream. If you will simply just dwell upon it and wonder, “Why am I thinking what I am thinking?” it will lead you back into the dream, and you will know.949 ¶8

Well, she did this, and this is what she dreamt. Then she said, “I remembered the dream, but it seemed ages ago. Was it last night? This dream seemed so long, so long ago. And I remembered “that man,” that man Neville, who kept on talking, and he kept on and on and on about the Father and the Son. I remembered that I did not understand him. Then I also remembered, but when I do not know, I do remember that I fell asleep. But I do not remember when I fell asleep, but I fell asleep. But now I am so alerted, so completely awake, I feel as though I were a puzzle and this night a piece of me has been put back into its original place. Now, although it’s night, I am sure the morning cannot be afar off.”949 ¶9

Now here is her story as she gave it to me last Friday. I tell her, no, the morning isn’t far off. God is in us. There is nothing but God. God became us that we might become God. There is nothing but God.949 ¶10

So when this morning, a little after four, the arm was revealed, what is the arm?—the power of God and the might of God. The sower…it is called the sower who sows the seed, the sower who returns to reap his harvest. The sower on reaping his harvest sows again. Because who could ever come but Christ? There’s nothing but. So here, buried into here, a peg…I felt every impact. May I tell you, it didn’t hurt. I only felt the blow, I felt the impulse. Every blow that he gave me I felt it, but it didn’t hurt. So when the whole thing was completely embedded, right here, in this shoulder, then he circled, a quick circle, a peculiar motion. Then he took the end of it and made a few little jerks and discarded what he’d pulled off, exposing completely my right arm. When the arm was completely exposed, he went and kissed me here, and I kissed him on his right. Then it dissolved while I’m looking at this lovely pale blue sleeve that was torn from my robe.949 ¶11

And all these were here. When he entered, we were all seated, but he was so important that all of us stood, stood at attention and looked straight ahead, as you would in the army. Not supposed to turn your head from left to right, you simply look straight ahead; you are at attention. That’s what we did as he came, marched this way, marched that way, this way, and then, like this, revealing the arm of the Lord.949 ¶12

I say, you are God. To quote the 82nd Psalm, “I say ye are gods, sons of the Most High, all of you; nevertheless, you will die like men, and fall as one man, O princes”. As she, in her letter to me, she felt as though she were a puzzle that’s broken into the multiple parts, and they’re all being gathered back together and put back in their place. Well, when you put them back, it’s a more luminous being than it was before it fell and broke into these wonderful parts. All fell and scattered, the stone that was shattered, and then each one is found and put back. When it’s put back, the whole drama of Jesus Christ unfolds in you.949 ¶13

Now with the 12th of John, this scene that happened this morning, [...] end of the ministry of Jesus…the 12th of John. And he quotes that 53rd chapter of Isaiah, he said, “While the light is with you, accept it, for the night is coming”. The interval…there are intervals and intervals and intervals. Take the light while you are with the light, for the night of doubt and complete ignorance of the principle of life will descend, always does, and there is night and day, night and day…and take it while it is with you and live by it. And that’s the end of the ministry of Jesus Christ, as told in the gospel of John, the most profound book in the Bible, 12th of John. Then he quotes…he doesn’t quote it, the evangelist telling the story quotes it of him, and he quotes the first and second verses of the 53rd chapter of the Book of Isaiah, “Who has believed our report?” Who has believed what we have heard? “And to whom has the arm of the Lord been revealed?”949 ¶14

So I tell you, believe it, it is true. I am speaking from experience. I am not speculating, I am not theorizing. The story of the Bible is true. It unfolds in us: “Scripture must be fulfilled in me.” Everyone can use the same statement and say, “Scripture must be fulfilled in me.” And this is the end of his journey…the last of his ministry is on this note. And when he departs, who knows? So the plea is urgent, “While the light is with you, accept it”; for he identifies himself, and all the titles of God are given to him in this chapter in irony.949 ¶15

The Son of man, the light of the world, all these are given to him in this chapter; but they’re all given to him in irony, for he’s an ordinary man. For the 53rd chapter tells you, he has no form or comeliness that we should look upon him. He’s not anything that you really would admire. There’s nothing about him that you would think is beautiful, that you should desire…an ordinary man. And how could this ordinary man be what we expected Messiah to be, such an ordinary man? Read it carefully, the 53rd of Isaiah. He doesn’t come through the door like some giant, some fantastic thing, just an ordinary man. And it happens in him. And when he tells this story, who will believe what they have heard?949 ¶16

But in this drama, there was one present and the minute that something was said, I knew exactly as he rose and left he was going to report what he had heard. And then, having reported it, in came this tall, handsome, wonderful looking man, not more than forty, in an ancient robe. But he was the embodiment of majesty, he was the nth degree of thought, and walked rapidly, like a soldier would walk, but straight as an arrow. Then turned at right angles and walked to the end, and turned at right angles and walked to the middle, then turned and came and stood before me. Then hammered into my shoulder this peg, a blunted peg, and I felt every impact as he put it in; and then that circular motion which severed my robe. Then he took the end and just pulled it a little bit and it came off, exposing my entire right arm, then he threw it aside. Then he raised his arms out, embraced me, kissed me, I kissed him, both on the right side of each other’s neck. And then, as the scene was dissolving, I was looking at that lovely pale blue that he had taken from me and unveiled my arm.949 ¶17

So we can say, “Who has believed it?” You would think, well, then no one has seen him. But, no, they saw him. Those who were standing when he did it, they saw it. “To whom has the arm of the Lord been revealed?” Well, they saw it. It goes on…that same play goes on and on and on. So I tell you, believe it. Every word of scripture is true.949 ¶18

While we’re here, we are not asked not to apply the law. In fact, we are encouraged to apply the law to cushion all the blows that come our way. Apply it every moment of time and be comfortable in this world by assuming that you are already the one that you want to be. Assume it. I do. I have obligations in the world of Caesar and I’ve got to live in this world. Rent is due and all the utilities are due and everything is due…and then the unexpected things are due too. They come every month. Not things you can budget, not things that you know about, they simply come. This month an extra $500 is due. Why? Something is needed, out of the nowhere. You didn’t budget it. So I have to live in a state of affluence, I have to. I am forced to do it in order to meet the emergencies of life. You can’t budget. You’re always going to dwell in some fabulous world beyond what life will tell you will be the normal flow towards your direction. So I tell you, live in that state, live in it.949 ¶19

Don’t let anyone tell you that that is un-Christian. Forget it! What are they talking about? We need today more than ever an entirely new concept of Christology. Scrape all the barnacles from that ship…they’re all false, they’re all phony. All this palaver of genuflecting before crosses built by man on a wall, and all this ceremony about marriage, and the ceremony about death, and all this junk about being buried in holy ground. When it suits them to plow the whole thing up at a profit, they plow it all up, and then bless the land, so that all the little bones are now blessed because it now suits that purpose to do it. And who is kidding whom? And yet we go blindly on, believing in all this palaver.949 ¶20

The time has come for a new concept, a completely new concept of who Jesus really is, who that real being is who is God himself who became man. He became me, he became you…the same God. This cosmic Christ became humanity. And so the bloodshed spoken of in scripture is humiliation. “Being in the form of God…he emptied himself, and took upon himself the form of a slave and was born in the likeness of men. And being found in human form, humbled himself and became obedient unto death, yes, even death upon a cross.” “And Jesus Christ, who was rich, for your sakes became poor, that by his poverty you might become rich”…and inherit the same form, the same glory that is his.949 ¶21

He isn’t pretending that he’s man, he became man. He’s not in disguise; he had to completely forget. As this lady who wrote me forgot. She had to completely forget the story. But who was hearing it? It was the same God in her that now is waking. And the one who spoke to her wasn’t better, it’s the same God. God is one. And yet she goes back and she says, “It’s so far, far away…so far into the past…I heard that man, that man Neville, who kept on and on and on about a father and the son. And I remembered I did not understand it.”949 ¶22

Well, may I tell her, I wasn’t talking to another, I was talking to myself. Who else can I address? I can’t address another, it’s all one. We are one. So what I’m telling you today, I tell you because I’m talking to myself. And there is no real freedom for the one who is completely released until all are released…not really. I’ll be released in the not distant future; but not really, not until everyone is released, for I am buried in every being that is born of woman. I cannot completely be released until every child born of woman has heard it and has experienced Christ completely unfolding in him, even to the exposure of the power, called the hand. “Who has believed what we have heard? And to whom has the arm of the Lord been revealed?” So I tell you it is literally true, every word of scripture.949 ¶23

So you are warned in the very end of Revelation, the last chapter, “Do not add to or take from the words of the prophecy of this book”. Leave it just as it is. It will prove itself in your life supernaturally and you will prove it to be literally true. Oh, you may give an interpretation to it. The word does mean power; it does mean “Almighty God’s power” when the arm is unveiled. The things you can do after it’s unveiled! But even if you did the most miraculous things, as you’re told, neither the character nor the number of the miracles that he did evoked faith. He departed possibly wondering to what extent was he heard.949 ¶24

And then he returns to reap the harvest, and to plant again; for the word also means “the sower who sows the seed,” and the seed is the Word of God. He comes and he sows the word, returns and reaps the harvest, and then he sows again, one being. Because no matter who comes, his name tomorrow may be by some other name, but he will be simply the same being, for he can’t be another. I’m individualized, I know. I will never in eternity be absorbed to the point of loss of individuality, loss of my identity; yet, I am one with anyone who knows that his Son is my Son. There’s no one in this world who would look into the face of my Son and know himself to be the father of my Son and not be me. How can he be? He and I are one. It’s the only way you would ever know the unity that is God.949 ¶25

So here, bloodshed…I take it this night in the form of humiliation. The word is formed of two words; it forms Adam. Adam is Aleph, Daleth, Mem—and the word is Daleth, Mem, taking Aleph away, and that is bloodshed. So out of him came his two sons; and the first blood to be shed was when Cain slew Abel. So it came out of Adam. So the name for bloodshed is Daleth, Mem, [...]. Here we find this unfolding within us, the shedding of the blood.949 ¶26

But the real shedding of the blood you will experience when that body of yours is torn from top to bottom; and you will see the blood that was in the beginning shed, and it’s yourself. For God died for man. But he became man, so when man sees the blood he is so much God it’s himself he sees now, it’s not another. He doesn’t know the sacrifice that was made, because he is so much God. When he sees that living pool, that living water, the blood of God, he knows it is himself. He also knows it is his creator, his redeemer, and himself. He feels himself self-redeemed, which he is, because God became him. If God did not become him he could not be self-redeemed. He’d be another and still two. There can’t be two, God and him; there can only be one. He breaks down that wall of partition between and they become one, instead of two. So he becomes one. And I see it. I am it; then up I go into that heavenly state, which is the throne of God.949 ¶27

So when it happens, it’s such a simple thing. This normal, natural room, a bare room, there wasn’t a thing in it. And men sitting on the floor…and I’m seated on the floor, and we are dressed in robes, casual things, all of us, ordinary, ordinary men, of no repute whatsoever. But I am telling them what I know from experience: I’m explaining the mystery of God. As I spoke one word, one quickly jumped up and left the room. The minute he left the room I knew he had to report what had been said. Then came this authority of authorities—tall, handsome, wonderful looking man, I would say not more than forty, unusually handsome. And he walked briskly to the end, turned, walked to the end, turned, walked to the middle, and then hammered into my shoulder this blunted peg. And really hammered it…every impulse I felt. Then that quick circle, and then he took off the thing that hung upon me and exposed my entire right arm, from here down. Not just here…just where he made the circle. Just where he hammered it he made the circle with a sharp instrument, one sweeping motion, and pulled it off. A lovely beautiful pale blue…and the cloth was a lovely, lovely cloth. I mean, it was altogether lovely. It seemed like an expensive cloth. To me, looking at it, it seemed so altogether lovely. And there it was. I wondered where had he cast it…just simply threw it away. I was looking at it when the whole scene dissolved…with the arm exposed.949 ¶28

So those that I addressed—minus the one who left, he did not see the arm exposed— the others that I talked to who were still standing, they saw the arm exposed. So when the question is asked, “To whom has the arm of the Lord been revealed?” Revealed to those, and then they would know, and then start their journey, asleep for awhile. For when you come into the world, you have to enter a tremendous depth of sleep, and you only begin to remember. It’s all a matter of remembering and remembering and remembering.949 ¶29

So this lady who wrote me, “I remembered, I remembered the dream…and as I came out, the one thought that filled my mind was Neville. Well, I was thinking of Neville, and then the dream returned. The dream was ‘That man, that man Neville’ in the depths that seemed so far, far away and so long in time. And he was talking over and over again, on and on, about a father and a son. And I remembered I did not understand. I also remembered that I went to sleep. When I went to sleep that I do not remember, but I do remember I did go to sleep. Now that I am completely alert and awake, it all feels as though I were a puzzle, and now this night a piece of it has been found and put into its original place. And now it’s still night, she said, but the morning cannot be far.” But it isn’t far off…it isn’t.949 ¶30

But may I tell you, you can be anything you want to be. You want to be rich? You can be rich. You want to be famous? You can be famous. You can be anything you want to be in this world of Caesar if you apply the principle. The principle is simple: act as if it were true. Just imagine that things are as they would be were it true, and dare to walk the world just as though it were true. And if you do, it will be true. Wouldn’t make any difference what the world thinks, because God is in you. The arm has not yet been revealed as mighty power. Doesn’t matter. Still assume the power is there, and by this mere assumption that things are as you desire them to be they’ll become a fact. They’ll all become fact, every one of them. Doesn’t really matter what the world will tell you. Don’t ask anyone anything. Just dare to assume, I am the lady, the gentleman that I would like to be, with the comforts, the securities that I would desire in this world. Dare to assume it. And may I tell you, in a way that you will not consciously know you will become it.949 ¶31

As you live by God’s law, then in God’s own time—he’s doing the work within you, which is simply molding you into his own likeness, so that you two become one, not two but one—when it’s a perfect likeness they fuse. Not until the likeness is perfect it cannot be. So he tries me in the furnaces of affliction for his own sake, for his own sake he does it. For how should my glory be given to another? Can’t give it to another; he has to give it to himself. So he fuses into the perfect likeness; for, I must be perfect as my Father in heaven is perfect, and when it’s a perfect image of himself, we aren’t two anymore. He’s cleaved to me and now we’re one. And then all that is told unfolds within us.949 ¶32

Here, if you go back to the beginning of Isaiah, as we took Isaiah tonight, the very first verse, “The vision of Isaiah”…a vision. These sixty-odd chapters, he tells you, it’s a vision and the book, next to the Book of Psalms, is the most quoted in the New Testament. They go back and quote and quote and quote Isaiah, which is a vision. Can’t you see it’s a vision? The whole thing is completely and wholly supernatural. And so he quotes Isaiah in this end of the ministry of Jesus…he quotes the 53rd, but he begins the Book that it’s a vision, “The vision of Isaiah the son of Amoz.” It’s not spelled like the prophet Amos with an S, it’s spelled with a Z, something entirely different.949 ¶33

Here is the great…and the word Isaiah means…there are two definitions, “Jehovah is salvation” or “Jehovah will give salvation.” Scholars prefer the second one. I have no preference, both [...]. “Jehovah is salvation” and “Jehovah will give deliverance.” Yes, he will. But he gives it only to himself; therefore, he has to become you completely and unfold himself in you as expressed in that New Testament. When the whole thing is unfolded completely in you, well, then you and he are one. Then you depart.949 ¶34

But though you depart, don’t think for one second, although you reach into your glory and it’s a strength beyond the wildest dream of earth, you’re not really free until all depart, because you’re still buried in the world of sin and death. So let no one think that because he has simply departed, because the whole drama unfolded within him, that he has escaped. No, not until the whole of you has; he’s still buried in all. That’s why it’s so eager on the part of one who has been sent to tell you that not to turn your back on the light while the light is with you. While he is with you, accept it; he’s telling you what he knows from experience. Believe him, and then let it unfold within you. Challenge it and delay, and your delay is really his delay because we are one.949 ¶35

Now, in the practical sense, this night we simply dare to assume that you are the man, the woman that you want to be. Don’t ask anyone if they think it is possible. You dare to assume that you are what you want to be. Believe in the reality of that invisible state and just sleep in it just as though it were true. You will enjoy that assumption externalized in this world [...]. And while we do that, the work is taking place in you of which you are totally unaware, and that work is the unfolding of Christ in you. Everything said of Christ you will experience, and then, and only then, will you really know who Jesus Christ really is. Jesus Christ is God the Father. Whether the world believes it or not, he is God the Father, who became man that man might become God.949 ¶36

Now let us go into the Silence.949 ¶37

[...] my father’s birthday, Bill’s father’s birthday and the day that my arm was unveiled. So, [...], I can always remember your birthday.949 ¶38

Now, are there any questions, please? We have ten minutes.949 ¶39

Well, this week we are here on Friday. Next week, I think it’s on a Tuesday, but next week there’s only one. But look at the card, just [...] because I’m not familiar with it. I have to look every week to know when I’m talking. But I do know that this coming Friday I am here, and then next week I know we only have one, and I think it is on Tuesday. But we’re still here one more lecture this week and it’s on Friday.949 ¶40

People understand best—not their truth—but thought put into pictures. They want to see truth. And so, our evangelists—the unknown authors of the Gospels: Matthew, Mark, Luke, and John—they presented the truth so that it could be seen and not forgotten. Unfortunately, man have mistaken the presentation—the personification—for the truth. And it is not as the world this day believe.946 ¶1

Here we are. In the next two weeks, the churches will be filled to overflowing with those who have not seen the inside of a church in the last year, and they have their preconceived notion concerning what Jesus is. And those who will lead them in this story—they are just as far removed from the truth as one can be removed from it. They haven’t the slightest concept of who Jesus really is. I do not hesitate to tell you because I have experienced it. I am not speculating. I’m not theorizing.946 ¶2

Now, we take the truth. It’s a pattern—a pattern that is buried in man. It’s the pattern of God’s awakening in man. That is Jesus. It’s a pattern. When the pattern begins to erupt and to unfold in man, then you are departing from this age. Scripture emphasizes the fulfillment of Scripture in the life of Jesus. Now, do not think of Jesus as a man. Think of Jesus as a pattern—a pattern that was predetermined before that the world was. A pattern that is buried in man, which pattern then unfolds in man at that moment of departure from this age to return to his original source, to his original state, which is God Himself. That is Jesus. When the pattern begins to unfold, you’re at the very end. So, it’s called the Passover. And when the Passover came, He knew that His hour for the departure from this world had arrived.946 ¶3

Now, He turns to those—He’s not a man any more than I am or you are—and He said, “O foolish men, and slow of heart to believe all that the prophets have said concerning the Christ.” So slow of heart to believe it all that the prophets had foretold concerning this story. And beginning with Moses and the prophets, He interpreted to them in all the Scriptures the things concerning Himself. Then said He: “Everything written about me in the law of Moses and the prophets and the Psalms must be fulfilled.” So, the only emphasis in Scripture is the fulfillment of Scripture in the one called Jesus Christ.946 ¶4

When that pattern begins to erupt, one understands Scripture. Until it erupts within man, he doesn’t understand the closed book. It’s a closed book. His name is called the “Word of God.” And the Word of God comes into the world in man. It erupts in man to interpret and give new meaning and new value to the whole of life, for when it erupts, then the whole book that was sealed—the Written Word—takes on new meaning. And He tells the world.946 ¶5

Now, we are told that after He departed from the world, Peter stood up and said to the brothers—and he numbered them. He said there were approximately 150. That’s all. He fed 5,000; he fed 4,000. And wherever He went, there were enormous crowds to hear His word. But when He departed, those who believed Him only numbered about 150, and the world would say, “Well now, that is the end of it all. Rub it out.” But He was the Word of God, and the Word of God cannot return unto God void, but must accomplish that which He purposed, and prosper in the thing for which He sent it. So after 2,000 years, there are billions who know the story externally. They thought they could rub it out completely, but they could not rub it out. Today, more Bibles are sold concerning this story than all the best sellers put together. You’ll find on the Sunday issue: “The ten best sellers of fiction” and “The ten best sellers of the non-fiction.” Put them all together, and their sales—their weekly sales or yearly sales—would fade into insignificance compared to the sale of this book, translated into over 1,200 languages and dialects.946 ¶6

So the 120—because he was sent by God. Well, I tell you, He has sent it again—this time to take off the covering of kindergarten, and to show you who Christ really is: that He is a pattern. There is no description of Him in Scripture concerning a person. It’s simply a plan—a plan of salvation. And I am here to tell you because I have been sent—sent to do the same thing on a different level: to take off the outer garment of kindergarten, and let a man begin to explain and mature—to see within himself a pattern and put his faith completely in a pattern, not in a person. And set his hope completely on the unfolding of this pattern within him, for the whole story is all about the pattern. And the pattern is buried in man. That is the story.946 ¶7

So, “Slow of heart,” said he, “to believe all that the prophets said. Should not the Christ suffer these things and then come into His glory?” If you read the story carefully, you’ll see the hiddenness of Messiah all through Scripture. He’s not external; it’s hidden. For here they turn to Him and said, “Is this not Jesus, the son of Joseph whose father and mother we know? How is it that He now says, ‘I came down from heaven’?” And then they turned to Him and said, “Who are you? Where is your father?” And He said, “You know neither my Father nor me. If you knew me, you would know my Father also, for I and my Father are one. And my Father is He whom you call ‘God.’ So you do not know me. If you knew me, you would know my Father. I came out from my Father, and I came into the world. I am leaving the world and returning to my Father. I am not of human origin, for you know my father Joseph, and you know my mother, my brothers, my sisters. But you do not know me. I am not of human origin.” That’s what He’s telling. “I was not born of blood, nor of the will of man, nor the will of the flesh, but of God.”946 ¶8

And I came into this world, and I suffered. I had to. That was my promise—my commitment—for “the Word” translated “child,” translated “slave,” translated “servant” in Scripture. And you’ll find it in the third and the fourth chapters of the Book of Acts—literally means “Son.” It is “pais”—P-A-I-S. And you’ll find it in your concordance. The actual definition is “a son beaten with impunity.” That’s the Son. I am the Son. You are the Son. And the Father puts us through the paces—beaten with impunity—that He may make us Himself, for His purpose is to give us Himself.946 ¶9

Theologians speak of God as “Holy Thou.” In this century, we have what is considered one of the greatest of all theologians: Karl Barth. And in his work, he said God must always be spoken of as “Holy Thou.” Not H-O-L-Y. W-H-O-L-L-Y. “Wholly thou.” That’s a lie. I tell you that the God of whom the Scripture speaks is not “Wholly Thou,” but a Father whose purpose is to give Himself to His son. But the Son has to go through hell to conform to the image of the Father, that he may actually reflect and become the express image of God the Father. In the end, when the drama is over, that Son goes through a predetermined series of events within himself, which is the end of the drama, and the suffering comes to an end. And then he awakes. Who is He? He is God the Father. It was worth all the pain. So Paul could say, “I do not consider the sufferings of this present time worth considering but the glory that is to be revealed in us.”946 ¶10

What is that glory? You’re told that it’s the glory of the Father: “Father, return unto me that glory that was mine, the glory that I had with Thee before that the world was. I have accomplished the work which Thou gavest me to do.” And are we not told at the end of Job—after the horrors through which Job was put, and then all of his friends and his relatives came to comfort Job. Why? “For all the evil which the Lord had brought upon him.” It’s your loving Father that put you, the Son, through the paces for the purpose of giving Himself to you. There is no other way to do it. So, “Should not the Christ suffer these things and then enter into His glory?”946 ¶11

So people will say to you, “Well, don’t you believe in Jesus, a man?” Well, aren’t you a man? It takes a man to be the agent of that pattern. Every error has a man as its agent, and every truth has a man as its agent also. So if He said, “I am the truth,” it takes a man to be the agent to externalize and to experience that truth. So, Jesus is not a little man born 2,000 years ago. Jesus is the eternal pattern of redemption, where God actually redeems His Son by giving Himself to His Son. It’s a pattern. So forget something on the outside of you. That pattern is buried in you.946 ¶12

But when I tell it, it’s like last Friday night. There was a lady present, and she knows—she’s been coming here for quite a while. And I said something from the platform, and she identified herself with what I said and thought I was talking about her. I wasn’t talking about her at all. At the end of the meeting, she said, “You know, tonight, I didn’t understand one word that you said. It was completely beyond me. I didn’t hear one word you said.” Because in the beginning, I spoke of a mother and her daughter and the daughter’s stepfather, which undoubtedly would have to be the mother’s second, third, or sixth husband. Once it is another than the father of the child, it would be a stepfather. Well, it so happens that they were present, and I said from this platform, “They are with us tonight.” I think I said that. Well, her daughter was not here, but she didn’t hear that. She was sitting next to her step—her husband, who happens to be her second husband. Therefore, he is the stepfather of her daughter. And all she could now think was that I am talking about her—I’m talking about her daughter and her present husband. And I wasn’t at all. I was speaking of a trio: a stepfather, a mother, and a daughter—and they were here.946 ¶13

And it was a delightful, wonderful mystical experience that the daughter had, for a dream is egocentric. I was in the dream. So was her mother, and so was her stepfather, and so were others not recognized. But it was all an egocentric experience based upon the daughter, where she was overcoming the mother image—where she had a violent, horrible fight with the mother over a simple little thing of combing and setting her hair. And she won out by saying, “You can’t stop me. This is my right. This is my life. And you can’t stop me.” Then the scene changed, and she found herself floating over the water, watching ships go by. And then she found herself standing on a ship. And then she looked up, and here on the same ship is her stepfather and her mother. And then, I am walking on the water coming towards the ship. And I greeted the three of them. And then, as I turned away, I turned back, still walking on the water, and addressed the stepfather and the mother. I said, “Last night, she heard her music. She heard from the depths of her music.”946 ¶14

Well, it was the most glorious victory for the pupil, for she recognized me as her teacher in the dream. I was the one who overheard the violent argument—the horrible, horrible conflict between my student and her mother—and the victory of my student, where she got over and cast off the mother image. And here is my friend sitting here, identifying herself with the story—and it’s not her story at all. It was not her daughter’s story and didn’t hear one word I said.946 ¶15

So you see, you can sit here, and if I say now, “Jesus is a pattern—only a pattern,” and you don’t believe that, suddenly you are going to hear one word I am going to say from now until I close the meeting. That’s the difficult part of getting over to anyone in this world: a fixed idea blocks everything from coming through. You start on politics, and if you are a dying little Republican, and someone uses the simple little word “Democrat,” you don’t hear any other word. And if you are the opposite and someone uses the word “Republican,” you don’t hear a word. There’s no such thing as grey. It’s all black and white as far as politics is concerned. And the same thing is true of religion.946 ¶16

And she told me quite honestly after the meeting. She said, “I didn’t understand one word you said tonight. Everything was completely confused.” And then I turned and said, “You see that trio over there? That’s the trio that I spoke of tonight. I wasn’t talking about you. And here was her husband next to her about your husband or your absent daughter who is not here tonight. And I thought I said, ‘The three are here tonight.’ But you didn’t hear that. You only heard ‘mother, stepfather, and daughter,’ and that fits your pattern, for you are a mother, have a daughter, and you are married again. Therefore, there’s a stepfather.” That’s how you travel in this world, and people don’t really hear.946 ¶17

So I am telling you who Jesus really is. Jesus is the pattern of redemption. That pattern is buried in every child born of woman. That child born of woman is the Son of God. That Son of God is beaten with impunity by God the Father for a divine purpose. He is put through all the paces of the world that he will come to an end that was predetermined. That end is a pattern. And when he comes to the end of the journey, that pattern erupts suddenly—without warning—within him. But if he erupts within him, all the sealed book of the Old Testament becomes visible to him. He is only now fulfilling Scripture, for the only Scripture known in that day was the Old Testament. “And I have come to fulfill Scripture.” And when Scripture is fulfilled in man, that pattern gives meaning—new meaning, new value—to the whole of life. And he can say now: “The time for my departure has come. I have fought the good fight. I have finished the race. I have kept the faith. Henceforth there is laid up for me the crown of righteousness. Let no one now bother me, for I now bear on my body the marks of Jesus.”946 ¶18

So, he is now Jesus. So, Jesus is simply the pattern. And the man in whom that pattern unfolds, he is the Lord Christ Jesus. So they can say to him, “Are you not the son of Joseph? Do we not know your father and mother? And tell me, who is your father? How do you now say that you came down from heaven?” And then he answers, “Why, before Abraham was, I am. I am not of human origin.” After this thing unfolds, he knows he is not the garment that he wears. “Before Abraham was, I am.” And if Abraham is the beginning of the entire unfolding of humanity, I say, “Before Abraham was, I am.” Then, I am not of human origin. Not born of blood, or the will of the flesh, or the will of man, but of God. And God actually became me and put me—His Son—through hell that He may give Himself to me. And when He awakes within me, I am He.946 ¶19

And this is the story of Jesus—the story that will be told, but not really told, in the next two weeks. They’ll tell you all kinds of things about this man who came down and sacrificed Himself for humanity—a little man, born supernaturally, who had no physical father but a physical mother. No, this garment was woven in my mother’s womb, and that’s real. But there’s something in me that is buried. When it awakes and erupts within me and unfolds, then—and only then—I know who I am. And I was—all along, I was the Son of God, but I didn’t know it. But I was the Son of God who could be beaten with impunity. Now, you read it carefully in Scripture—why the translator takes the word “pais.” Once, he translates the word “slave.” Next time, “servant.” Next time, “child,” and occasionally, “Son.” The word basically means “Son.” “But the Son that is beaten with impunity.” And occasionally, they’ll say “the Son,” and then use the word “Jesus” in the word. Often—more often—“David.” “Thy Son” is translated “thy servant David.” “Who by the mouth of thy servant David did say,” then they quote the 2nd Psalm, which is the Psalm “Thou art my Son; today I have begotten thee.”946 ¶20

So I tell you who Jesus really is: He’s the pattern. It’s the pattern man, buried in every child born of woman. And when you’ve gone through the furnaces, and you come to the end, and not before that, then suddenly, the pattern unfolds within you, and you understand Scripture. The whole Old Testament becomes alive and contemporary, and it’s not of the past at all. It’s all now. And it’s all about you. So you could truly say, “In the volume of the Book, it is all about me.” And then you tell it.946 ¶21

Well, I’ve been sent to tell it, for the time has come. And should I go tonight will make no difference really to anyone because I’ve told it. And as is a small audience, read the 15th and 16th verses of the first chapter of the Book of Acts: “And when He departed this world and was gone, He appeared first to Peter, then the twelve, and then to over 5,000 or 500.” “Most of them are still with us today,” he said, “but some have fallen asleep.” That is a euphemism for die. Many died, but not all. “Then He appeared to James, and then to the apostles. And then last, as to one born untimely, He appeared unto me also.” This is Paul speaking.946 ¶22

But in spite of that, and in spite of thousands that he fed and the hundreds who followed him, only about 120 remained faithful to the message. It was something they could not accept. That’s how difficult it is to overcome fixed ideas in this world. Nothing in this world is more difficult than a fixed idea. But I’ve been sent to tell you, and if it seems a few, it would make no difference. A thousand years from now, 2,000 years from now, it will cover the earth. They will know. They will rise from kindergarten, for the time has come to give up milk and start eating the meat of spirituality.946 ¶23

Now, the churches are trying to overcome the collective concept of life into an individualistic concept. Well, the chances are that they’re following through. But I was sent—sent to tell it, just as it will happen in me. Well, it has happened in me. Now, he goes on to say, “This Scripture had to be fulfilled.” This is Peter speaking. “It had to be fulfilled concerning Judas, who led those who arrested Jesus. It had to be fulfilled as spoken by David.” He goes back into the Psalm, and he’s quoting the Psalm—that this thing had to be fulfilled. Well, what did Judas betray, then? That he had to fulfill Scripture. He betrayed the Messianic Secret. That’s what he betrayed. He told the secret.946 ¶24

Well, I’ve experienced that in a room not unlike this—not modern, no. It was an ancient setting, but an almost queer thing like this room. When I am seated on the floor and talking to men who sat on the floor opposite me, and I’m teaching them the Word of God, and suddenly, one of the twelve rose and made a quick exit. And I knew instantly what he was going to do. He’s going to tell what I have just said. He’s going to tell the secret that I actually gave them. He’s going to betray the secret.946 ¶25

And instantly, this man came in—tall, handsome, wonderful, well-clothed man—and walked in a military stance, and walked up, turned to the right at right angles, came to the end, turned to the right at right angles, and then at the center, he came on down, and then stood in front of me. As he stood in front of me, he took a mallet from one of his attendants, and he hammered into my shoulder a wooden peg. I felt every blow, but it wasn’t painful. And then he took a sharp instrument, like a knife, and made one circular motion, and severed my sleeve, and then pulled it off, and cast it away. And my arm was bare from the top of my shoulder to the tips of my finger. And then he stretched his hand out like a cross, and then he embraced me and kissed me on the right side of my neck, and I kissed him on the right side of his neck. And then, as it began to fade, I looked at the sleeve that was discarded—the most beautiful baby blue, of lovely, lovely texture—and that came to an end.946 ¶26

Now, here is your story in Isaiah: “And who has believed our report? And to whom has the arm of the Lord been revealed?” It’s all symbolism. Here is the one now who will actually tell the story, for the arm is the power of God, and Christ is described as the power of God and the wisdom of God. So the time has come to actually move forward from kindergarten into a higher level of understanding of the mystery. And that’s my story. And if only a dozen believe it to the point of living by it, that’s enough. It will cover the earth in time. And they’ll all know it’s not a man, but it is a pattern that is buried in man, that is called and personified in Scripture as a man.946 ¶27

Because “Truth embodied in a tale shall enter in at lowly doors.” Take the story, and just tell it in the form of a tale, like secular history, and then people can see it. So they want to see truth. So the evangelists, because they want to see truth, they took this supernatural setup and closed it in the form of secular history. And the leaders of the churches, not knowing it is not secular history, they perpetuated it over the centuries. I am telling you: it is not secular history. It’s the eternal pattern of salvation. That’s how man is redeemed.946 ¶28

But He actually came down. He is the son of God. You’re the son of God—but a son who is going to receive Fatherhood. God the Father is going to give Himself to you. And He couldn’t do it until He first transformed you into the exact image of Himself, because you can’t reflect other than the Father. You’re going to radiate and reflect the Father because you will be the Father. And only in the very end can you really have this pattern unfold within you. You are the Job. The word “Job” means “Where is my Father?” That’s what the word means. “Where is my Father?” And the whole search of the world is for the Father.946 ¶29

So where is He? I’ll tell you where He is. I’ll tell you how you’re going to find Him. Because “No one comes unto the Father except by me”—the pattern man. Not by me called “Neville,” but by me, the pattern. There’s only one pattern. There aren’t two. And that pattern is in you. And I’m going to tell you how it’s going to erupt. And the first grand eruption is when you begin to wake within your own skull. No one is present—just you. And then you come out of that skull. And that’s when you’re born—not of blood, nor of the will of the flesh, nor the will of man, but of God. And God is the wind, the spirit. And you hear it. You’re born of the wind, born of the spirit, born of God.946 ¶30

And then, to confirm it a few months later, He brings humanity, clothed as one being. And that one being is David, for David is the symbol of humanity. You’ve gone through all that man could ever do. You’ve suffered everything man could ever play. But mercy was on you and kept the memory from it. So you did not remember the horror through which you’ve gone, but you went through the furnaces.946 ¶31

“I’ve tried you in the furnaces of affliction. For my own sake, I do it—for my own sake. For how should my glory be given unto another? I can’t give my name to another.” I can only give it to myself. So I permit you myself by putting you through the furnaces. That’s the story. And when you come out, it doesn’t matter what you went through. The glory that is now yours—the glory of being God the Father—that’s the story. Now, you can tell it as hearsay until you can tell it from experience. The day will come when you’ll be able to tell it as a witness, and not as one who heard it from another. Today, I can tell it as a witness, for I have experienced it. When this garment is taken off, whenever it comes, I am one with the source who is God the Father.946 ¶32

So, Jesus Christ is the pattern of redemption. The pattern is buried in all children. Which pattern will remain there even though they go through the gate called death? It does not stop anything. They are restored to life in a world just like this. And they continue the journey, being beaten with impunity, may I tell you, until the end.946 ¶33

And when the end comes, suddenly all is forgiven. All is justified: Divine acquittal. “He is my Son who did my will.” And then the whole that you ever experience in the world is gathered together into a single being personified before you. And He is God’s Son, David, and He calls you “Father.” And then you know who you are: You’re God the Father. And that’s how it’s done.946 ¶34

So let them talk this coming Sunday on the Passover. Let them tell all the stories this coming Good Friday, a week from Friday, on the following Sunday. They’ll have thousands over at Easter service. And all will be talking of a being that never existed. And all will be singing all their praises to some myth that is not it at all. But at least it kept the story alive, for the ancients knew that people could not actually see a bare truth. They could see better if the truth was clothed in the form of a picture. And so they took it and clothed it in the form of a picture, and then they kept the story alive.946 ¶35

But the time has come for man to graduate from kindergarten. And what I’m telling you tonight will be repeated and repeated through the centuries. And then as many as today attain kindergarten, and over a billion on earth today will be attending high school. Now, let us go into the silence.946 ¶36

Now, are there any questions, please? This is the time for it. If I didn’t make it clear, this is the time to ask the questions.946 ¶37

Now tonight’s subject is “Jesus.” Last week, a friend of mine said to me, “You know, I’ve heard you so often, but really over quite a period now, and I’m not quite sure that you believe in Jesus.” Well, that’s my friend’s opinion, perfectly all right. If I said to you, “Do you believe in God?” the chances are everyone here would say yes, without batting an eye. And if you asked me, “Do you believe in God?” I would, without hesitating, I would say, “Why, certainly I believe in God, but, you know, you and I may be miles and ages away in what we believe.”942 ¶1

Today, I said I believe in democracy. Well, so does Khrushchev, but it’s not my concept of democracy. Or maybe… how old is the United Nations, I don’t know, but the Australian Ambassador, who represents Australia at the United Nations in San Francisco, [...], he defined for us his country’s concept of democracy, which is my concept, but it may not be yours; and certainly, it is not Khrushchev’s. He said, “Democracy to us in Australia is based upon the principle of compromise, but not upon the compromise of principle.” All the difference in the world! For that’s my concept of democracy: this two party system, where this area of the world, our world, needs help, but it doesn’t—someone in the mid-West they don’t need the same kind of help, but they will cast their vote with me, representing this part of the world, that I may get the help I need for the people I represent. And so I don’t need what he wants when the vote comes up and he’s putting it forward, but I remember his kindness to me and so I will throw my vote with him. That’s not compromising principles; it’s simply the principle of compromise.942 ¶2

So when I was asked, “Do you believe in Jesus?” I said, “Well, I don’t think anyone walking the face of this earth believes more in Jesus than I do.” But, who is Jesus?942 ¶3

The poet said, “Truth embodied in a tale shall enter in at lowly doors.” Well, the authors of the Bible, and no one to this day knows who they are, no one knows the author of the Bible, save it’s inspired and dictated by God. So when we read Jeremiah, Isaiah, and all these names, no one knows the true prophet who received an inspiration, this Word of God. But they knew, as the poet I just quoted knew, that we understand best not bare truths but thoughts put into stories. Man wants to see the truth, and so, they presented the story in such a manner that we could see the truth. But over the years, man has mistakenly taken personifications for persons; they’ve mistaken the vehicle that conveys the message for the message; the gross first-sense for the ultimate-sense intended. So today, we have idols made out of the personifications of truth.942 ¶4

So here, let me this night try to explain to you what I mean when I use the word Jesus. You see, you and I name a child because we like a relative, or a friend or maybe the sound of the name. You will say, “Well, I like that, that sounds well,” so we give a child a name based upon sound, or based upon the fact that we like our uncle or our father or our mother, or maybe some friend. But in the Bible, this great book of God, it is not done in that manner. In the Hebraic world, names are chosen for their meaning in [...]; so all these names are chosen for their meaning in the great drama of God.942 ¶5

So what is the name Jesus? It’s the Anglicized form of the Hebrew word Joshua. It means “Jehovah is salvation.” Jehovah is a savior. Therefore, the 43rd of the Book of Isaiah tells us, “For I am the Lord your God, the Holy One of Israel, your Savior. I, I am He, and besides me there is no savior” . Call him Jesus, for he shall save his people from their sins. So he’s called Jesus, and the only savior is Jehovah; and Jehovah’s only name is I AM. So who is Jesus? He’s the savior, the only savior. He will save all people, his people, from their sins, and his name is Jesus.942 ¶6

The word Jesus is spelled the same root as Jehovah. It begins Yod He Vau—that is the root of the name of the Lord, which we call the Lord. Which in Hebrew, don’t even sound it, it’s so sacred a name you don’t sound it. But you’ve got to sound it; if you could, they translate the word “the Lord.” But he is called “the Lord.” And so, Jesus and Jehovah are one and the same.942 ¶7

But the name of Jehovah—and man forgets it, he just can’t keep the tense with him—the name is I AM. So, when I make the claim that God so loved you that he became you, I mean that literally. That’s not some poetical statement; I mean it literally. He so loved you that he became you. It is God’s purpose to give you himself, as though there were no others in the world, just God and you; and finally only you. The gift is complete and it’s only you, for his name is I AM. So when we are told he bears all the sins of the world, all the blows of the world, that’s to be taken as literally true.942 ¶8

Many years ago, when I was in the theatre, this goes back into the twenties, the early thirties, there was quite an argument going on in our little circle in New York City as to the true author of Shakespeare. Many believed it was Bacon, others believed other people, but no one would accept the fact there was a man called Shakespeare. And so, someone presented the argument it was an acrostic and they brought me the book of The Tempest, written in 1611, the year that our Bible came out in English—that was the year that the King James Version was presented to the public. So Shakespeare wrote The Tempest in the atmosphere of that beautiful English. And no one understanding English would put anyone in Shakespeare’s class when it comes to the use of English. We love Mr. Churchill—I love him as a man; I love all of these great men, men and women that walk the face of the earth over the years, over the centuries—but you have to really, well, you must be able to read the English tongue to put anyone in a close race with Shakespeare and the use of the English tongue. Whoever he was—I don’t know whether he was Bacon and I question that seriously—but whoever he was, there was a master. And he had but 300 years and no one truly knows who wrote Shakespeare.942 ¶9

But here is the year 1611 and he brought out The Tempest. In the first act, second scene, the heroine of the story, Miranda, turns to her father, Prospero. He was the banished Duke of Milan and shipwrecked. And so he had the power of enchantment and so using his magical powers he created storms and lightning, and all kinds of disturbances, turbulence to rescue the usurper of his title, which he did. So Miranda turns to her father, Prospero, and it’s a very simple little story. But, instead of using the acrostic in this, which they try to convince you Shakespeare did it, I thought of only what was there. It has stuck with me through the years. And this is what she said to her father: “You have often begun to tell me what I am but stopped and left me to a bootless inquisition, concluding, stay, not yet.” Here she’s asking, Please tell me who I am. Tell me. You’ve often begun to tell me what I am but stopped and left me to a bootless inquisition, concluding, stay, not yet.942 ¶10

Well, whoever was Shakespeare was a giant, a mystical giant to have written that little speech of Miranda. For here, we are Miranda, left to a bootless inquisition. I need not tell you about the word inquisition, where a man is put through the tortures of hell, bootless. Well, a boot covers the foot and the foot has always been the symbol of the generative organs of man, always, in all the languages of the world. When I wash the foot, I am cleaning the creative organ of a man. When I take the linen cloth from you and I wipe that foot, I am exposing the creative organ of the man. When I say, “Take off your shoes, for the ground on which you stand is holy ground,” I am telling you to uncover the creative organ of the man. On that eighth day, the circumcision is the unveiling of the creative organ of a man. So here, it is an unveiling of this power, where man is then subjected to the most violent rape in the world. Not only sexual rape but all kinds of rape: revolutions are rapes; wars are rapes. All the violence of the world is the bootless inquisition. And so, “You have left me to a bootless inquisition, concluding, stay, not yet.”942 ¶11

It isn’t yet time for you to know who you are and what you are. I can tell you this night who you are in the hope you’ll believe it, but with all of my faith and my intensity I question seriously that you will believe it. I tell you that you are Jesus, the only Jesus. There’s nothing but Jesus, and Jesus and Jehovah are one. There’s nothing but God in this world. And Jesus is playing this part and he was left to the bootless inquisition, where they spat upon him, where they hurt him, where they did everything in the world conceivable for man to do to man, as Browning said, “Man’s inhumanity to Man.” It’s part of the drama. And so, “Tell me. You’ve often begun to tell me what I am but stopped and left me to a bootless inquisition, concluding, stay, not yet.”942 ¶12

If you have an original portfolio, I don’t mean the original, I mean a facsimile, I have one at home; and when you see it printed it does spell Bacon, no question about it. For the beginning of every line is capitalized and so the first line is indented, so that’s not intended to be read. “You have often,” that’s indented, and it begins with “Begun.” Well, “Begun” is a [...] “B.” “Begun to tell me what I am but stopped.” Then you come back to the next line, “And”—and “And” is capitalized—“And left me to a bootless inquisition.” Come back to the next line, “Concluding,” well, “C” is capitalized. “Concluding, stay, not yet.” So you come down the first capitalized line and it spells B-A-C, but there is no other line. You go across the bottom line and it spells O-N. So that’s how my friend, who tried to persuade me Bacon was the author, told me where in an acrostic the author was concealing his identity.942 ¶13

But that’s not what I got from that wonderful, wonderful speech of Miranda. We are Miranda, and we are left to this bootless inquisition, until that moment in time when the waiting is over and, like Job, we cry out: “You know I am guiltless. Why then do you by this agony try to win from me a concession of guilt?”942 ¶14

So we are the Jesus. We are Jesus. But it’s part of the great plan to awaken us as God. And so I do believe in Jesus, but my Jesus is not the concept of the world’s concept of Jesus. He’s not something detached from me, something out in space to whom I pray, like an idol. No, my Jesus is in me as my own very being, the only being that I really am. That’s Jesus.942 ¶15

Only Jesus is resurrected. Only Jesus ascends; the Son of man. If he is not in me, I can’t ascend. If he’s not in me, I can’t resurrect. If he’s not in me, I can’t be saved, for God saves himself. It is God buried in man. Who went into the sepulcher? Ask the question, “Who went into the sepulcher? They put Jesus there. Well, who was resurrected from the sepulcher? Jesus. Did anyone else go in? They went in only as [...], but the one who resurrected was he. Well, the sepulcher is your own wonderful skull, that’s the sepulcher. In your skull Jesus is buried; out of your skull Jesus will come. And when he comes out he’s not another, you don’t see another; it’s your very being.”942 ¶16

Listen to the words, “It does not yet appear what we shall be, but we know that when he appears we shall be like him” . How can I be like him and not be he? “It does not yet appear… but when he does appear we shall be like him.” “Stay, not yet.” You don’t quite know who you are? It’s not quite yet.942 ¶17

But I’ll give you a cue as to how to bring it to pass. It begins, the very first words put into the mouth of Jesus in the earliest gospel, the gospel of Mark, he makes the statement, “The time is fulfilled”—it has to be filled up first, all the [...], like pregnancy—and “the time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” . Repent is a prerequisite to entry into the kingdom. And repentance hasn’t a thing to do with remorse or regret; it has only to do with a radical change of attitude toward life, that’s repentance.942 ¶18

This is what I mean by practicing my religion. If I say I believe in him, all right, then repent. Who repents? Jesus repents. Jesus? What did he do that was wrong? You are he. Nothing wrong, it’s simply missing the mark, that’s sinning. If I miss the mark in life, I must repent by changing my attitude radically toward that state, and see it as it ought to be seen. Who, by me? No, by the world. And believe in this changed attitude of myself toward anything in this world, and fix it, believing in it. If I live in that assumption just as though it were true, it’ll become true. So I produce the signs. These are the wonders of Jesus; all these signs come to pass.942 ¶19

And when I least expect it—I’m still in the sepulcher—I will awaken. And may I tell you, if Jehovah and Jesus are one, when he is awakened, is he not awakened by himself? When he is born, Jehovah has no father and mother; therefore, if I am born and I am Jesus, am I not then self-begotten? Then don’t I come out of my own being by myself? And I’m telling from experience exactly what happened, you are self-born, self-begotten. When God actually becomes you, he becomes you; there’s no one on the outside. He actually gives himself to you, as though there were no others in the world, just you, and you are he. So when you come out you are born.942 ¶20

So to me, when I use the words Jesus Christ I speak of the way, the truth. What way? The only way—the way to what? The way to everything in the world: the way to health, the way to wealth, the way to everything, but, specifically, the way to the Father. “No man comes unto the Father save by me,” but no man, and yet, “When you see me you see the Father” . You can’t come to the Father in any way save by me, for “I am the way.” And those who were in Christianity in the first, second, and third centuries were spoken of as “the people of the Way,” capital W. They were not all Christians; that came later. They were called “the people of the Way.” You can read it in the Book of Acts, the 9th chapter. He goes to persecute the people of the Way; and then he finds who Jesus really is: he finds him within himself, and he reveals the Way, and the Way is rejected.942 ¶21

God has planned everything as it has come out and as it will be consummated, but everything in the world. Let no one tell you it’s going to pot, that others will take advantage, no, you’re still to be exposed to this bootless inquisition, like Job. And when the drama is over in the individual case, well, then he starts on the Way.942 ¶22

Now here is the first recorded word of the teacher in the Book of Luke. He asked for the Bible. There was only the Old Testament, so they gave him the Bible, the Old Testament, the covenants of Jehovah, and he opened it up to the 61st chapter of Isaiah. For even to this day, the first five books of the Bible are read over a period of three years, but the reader has freedom of choice as to what part of the prophets he will read. And so, they read—and it takes three years to complete the reading of the first five books, called the Torah, the law—but you’re free while you have your congregation to read any part of the book. And so he opened up to Isaiah 61 and he only reads the first verse and the first-half of the second one. He doesn’t complete the second when it comes to vengeance. He stops at the first half of the second verse. The verse begins: “The Spirit of the Lord God is upon me… he has anointed me to preach good news to the poor… to open up the prison doors to all that are in prison and to set free all that are bound; and to proclaim the acceptable year of the Lord.”942 ¶23

Our earliest fathers in the church in the second century took this passage of Luke and they went out and preached it. It is still in print from the earliest fathers in what is today the Catholic Church. So that was the beginning of it all. And this father made the statement that this first passage read from Isaiah meant that God’s work was completed in a year, proclaimed the acceptable year of the Lord, and he took it to mean that whatever that work was it was done in a year. And he was right. In spite of all that has happened in the interval, he was perfectly right.942 ¶24

After this exposure to the bootless inquisition, when we are now lifted up, it only takes one year to complete that passage, from resurrection, birth, discovery of David, and the splitting of the temple and the ascension right into Zion, all within a year. And it happens in three nights, spread over a part of the year. Again, “in three days, three nights, I will rebuild it.” This time it’s the perfect temple that is Job. So it is that first part of that second verse of Isaiah, “to proclaim the acceptable year of the Lord.” And so, he proclaims it and he tells them all, “There’s only one Way to the Father.”942 ¶25

So follow the story of Jesus. Read it carefully, all that they say about him, and then know it’s your story. The day will come that all these things will happen in you. The Bible is not chronologically exact, but it’s a beautiful story. But the story is simply assembled into a nice arrangement, as Luke implies. He does not claim any great chronological exactitude. He claims only that his arrangement is a better arrangement than his predecessors. You read the first four verses of Luke and you’ll see he’s implying his is a better arrangement of the source material. So he has the source material and then he arranges it in story form that people could see the truth. For man insists on seeing the truth. So to see the truth he personifies it. And so you personify truth, you personify the Way, you personify life, you personify everything and they take on human characteristics.942 ¶26

And so if you insist on seeing a Jesus other than yourself you’re going to see another. What individual it was in whom the only Jesus awoke, who knows? Who knows what the individual’s name was? It means nothing, for it’s only Jesus that matters. So what was the mask that he wore when he awoke? What does it matter? He could have been in any form, in any sex, because, as we’re told in the last part of the 3rd chapter of Galatians, “In Christ Jesus there is no Greek, no Jew, no bond, no free, no male, no female” . So he is beyond the organization of sex, beyond freedom and slavery in this world when he awakes. When he awakens he’s completely above it all. And the only thing I speak of here is Jesus. He’s your own wonderful human Imagination, that’s Jesus. He’s your own wonderful I-am-ness, that’s Jesus.942 ¶27

Now, test him and see. For you’re told, “Examine yourselves to see whether you are holding to the faith. Do you not realize that Jesus Christ is in you?—unless of course you fail to meet the test.” I hope you will discover that we have not failed. Now this you will read in the 13th chapter of 2nd Corinthians. He’s asking you to test it. If he is in you and by him all things are made, and without him there’s nothing made that is made, then test him. Test him in the most simple, simple way.942 ¶28

If he is my Imagination, and imagining is creating reality, I could go into my inner being as it were and assume that things are as I would like them to be, and if my premise is sound, if it’s true, it should prove itself in performance, shouldn’t it? And so, I go to bed in the assumption that I am now the one that I would like to be, just now. And then, in the not distant future, I reshuffle the world to mirror my accomplishment; the whole thing worked; it takes on form.942 ¶29

But if it does and I repeat it and it works again, and I repeat it and it works again, haven’t I found the Creator? For by him all things are made and without him there’s nothing made that is made. Well, suddenly, I make something out of nothing. I didn’t ask anyone’s help, I didn’t turn to anyone to assist me. I simply dared to assume that I am what at the moment my reason and my senses deny, and remaining loyal to my assumption it objectified itself and became a fact. I remembered what I did. Remembering what I did, I am faithful now to him. I found him.942 ¶30

But now you don’t go and say “I am Jesus.” No one must go out and say “I am he,” for you’re bragging. No one can brag because everyone is Jesus, but they don’t know it. All you can do is tell them that they are, and when you tell them who they are ninety-nine point ninety-nine percent of the world would be offended, embarrassed because you have insulted their God. They can’t feel equal to that. They feel unclean. They do not feel they could possibly come near that state, therefore, when you tell them, that’s blasphemy, and they’ll tell you it’s blasphemy. But I tell you it’s not blasphemy.942 ¶31

I and my Father are one. But we are one, and you can make the same claim. The day will come and everything that I’ve told you concerning the Way will prove itself in you. I’m speaking from experience, I am not theorizing. This is not theory with me; it’s all experience. Hasn’t a thing to do with any orthodox training whatsoever. I’ve had none of it. Only the simple training of a boy raised in a Christian environment, where we had Sunday school and regular meals and the usual discussions in a Christian home where we discussed the Bible. That was my only training. So I have had no orthodox training. This was not from anything man has told me. It’s all based upon what I have experienced, all by revelation. It came unsought, unexpectedly, and all within one year—the acceptable year of the Lord.942 ¶32

When that moment comes, you move up that moment of resurrection through the birth, through all, right into Zion, the house of God, all in a year, remaining clothed in this garment of flesh that you may tell the story until you take it off for the last time. And you will take it off for the last time after you’ve gone through that acceptable year of the Lord.942 ¶33

And so, I’ve tried to tell it as clearly as I can. I have not embellished it, I haven’t added to the story, just as it happened to me. I have told it in the very last chapter of my latest book The Law and the Promise, and I quoted with words from the scriptures. So I have presented two witnesses. When you bring two then you have conclusive evidence if they agree. For two by nature would be opposition, would be enmity, it would be difference. For when two different persons agree in testimony it is conclusive. And so, if I had the experience and then searching through the ancient scripture I found supporting text for the experience, so here is agreement in testimony and, therefore, it’s conclusive. And so I gave you the story as it happened to me and gave you that text in scripture that supports that experience.942 ¶34

And some lady said to me tonight before I took the platform, “I wanted to give a few books away to my friends and you haven’t Awakened Imagination at the moment, would you recommend some other title.” Well, I recommend that among one of the three. I said, “My friend, pick three different titles and have them exchange the books. Well, here’s my latest book. It’s one I recommend.” “Well,” she said, “I’m quite sure that if they read the last chapter first, they’d tear it up.” I hope not. For the purpose of the book is to tell all how God’s law works.942 ¶35

But what would be the law without the promise? And you could have this law so down, so perfectly under your control that you could own the earth, and yet not have the promise fulfilled. Because no one is justified by law before God, you can’t be. It’s only the fulfillment of the promise. And the promise is given to man; it’s grace, after he has gone through this bootless inquisition. And I mean bootless too.942 ¶36

God in his infinite mercy hides it from himself in the sense he has taken from me the memory of my past. For if man could only see what he had to live through to reach the fulfillment of the promise, I doubt that God himself would venture forward. He had to go into this horror and this really [...]. The churches speak of hell, and they’re in it, and they don’t know that? They think of some greater hell on the outside when they are in hell and they don’t know this is hell. When some individual consumed with a passion unsatisfied, isn’t that hell? That passion may be any kind of passion, an ambition beyond the wildest dreams of man and you can’t satisfy it, that’s hell. Look into the world, and see the horrors and see all the things that are happening morning, noon, and night. There isn’t a morning’s paper that you can’t pick up and see a page of hell. And so we are in it, we are in this bootless inquisition until seven times over, [...] heated seven times more than they were wont to be. Well, when you are brought out, just pure gold, pure gold. And we are the very being who walked through it all.942 ¶37

For in the furnaces there were threefold men and then came the Son of God. But here we have a threefold man. Know what’s a threefold man? You’re a threefold man. But in the presence of it all, one untouched, not even the stench of smoke upon him, was the Son of God. Read it in the Book of Daniel. In the furnaces behold the three-fold man, but the fourth is Jesus. And Jesus is the reality of every being in the world. There is nothing but Jesus.942 ¶38

So when they asked Blake, “What do you think of Jesus?” Without batting an eye, he replied, “Jesus is the only God,” but quickly added, “But so am I and so are you.” Crab Robinson to whom he said this couldn’t understand it, just recorded it in his diary. Luckily we have his diary. And Blake did not elaborate, didn’t go beyond it.942 ¶39

But I am telling you, when you go to bed this night and you feel sleepy and you say “I am,” that’s his name. And you believe in him, well then, believe that he is actually creating. There’s nothing impossible to Jesus. Well then, at that very moment believing that Jesus is your own wonderful I-am-ness, what would you like to be? Assume that you are it and go sound asleep just as though it were true. That’s how it operates: Feel as you would feel were it true. Name what you would like to be true, and then go sound asleep.942 ¶40

Now, don’t put this in the closet until I get back in November. This is something to live by. Religion should be practiced and we don’t practice religion by simply going to church and listening to whatever the minister has to say, [...] lovely as they are. And I’m all for it, perfectly fine, but that’s not practicing religion. Practicing religion is living it every moment of time while we’re here, and you practice it best by practicing repentance. Listen to the words, “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the good news, believe in the gospel.” But repent.942 ¶41

And repentance tests man’s ability to enter into and partake of the nature of the opposite. And so I am, and I name it. But I don’t like it. Well now, can I persuade myself that I am exactly what I would like to be, which is opposed by what I seemingly am? Then I persuade myself that I really am what I would like to be. That tests my ability, my Imagination, to do such a thing. But can I do it? Well, try it.942 ¶42

Can I, while sitting here physically, assume that I am elsewhere, if I want to be elsewhere, when there’s no way to that other place? No money to take you there, no time to allow it, but nothing. Well, can I assume that I am, knowing that something will change in my world if it’s a radical change to allow this journey to take place within you? And I’ll make it across this world. Well, try it. I have tried it and it works.942 ¶43

I’ve tried it so that now I don’t allow myself to experiment if I am not serious. Because, if I do it just for exercise and I don’t do it with something I really want to realize, the being I really am doesn’t forget it. They’ll teach me lessons and bring it to pass when I least expect it and don’t want it. So, I only experiment with serious things, things I really want to bring to pass. And I tell you it won’t fail you, but you are the operant power. It doesn’t work by itself; you have to operate it.942 ¶44

And so, I tell you, you are Jesus. Let no one tell you that you are not. There’s only Jesus in the world. Yet he’s housed in every being, even those who said there is no God, in every being in the world. Those who call themselves atheists and are proud of it, he’s housed in them or they couldn’t even breathe. Nothing in the world could breathe and live were it not that Jesus is buried within him, in the sepulcher of his own wonderful skull; and there he remains while he goes through all the pains of the world to awaken himself as that individual.942 ¶45

So you’ll understand the words at the grand transfiguration. When they looked up, Moses was there, Elijah was there, one personifying the law and one personifying the promise. And then came the awakening on the part of the disciples and then there was only Jesus, Jesus only. He had fulfilled it all, fulfilled the promise, having fulfilled it, Jesus only. And so, you are destined to awaken, completely awaken, as God.942 ¶46

Now let us go into the Silence.942 ¶47

Tonight’s subject I would call “The Smile.” There’s a poem of Blake’s and in this poem he speaks of many smiles, and you and I have enjoyed or witnessed the smiles. There’s the smile of love, and there’s the smile of deceit, and there’s a smile where the two smiles meet. And he speaks of the many smiles. But then he comes to the one smile which comes within the cradle and the grave, and when this smile—and only this smile once—and when this smile is smiled once there’s an end to all misery. So the whole vast world has been on a journey moving towards this one smile, and when it takes place, then the journey is at an end and he enters an entirely different world…but not until he finds that smile.938 ¶1

So tonight, we’ll take it from here. If I said to you, “Do you not realize that Jesus Christ is in you?” if you are brutally honest, the chances are you would say, “No, I really don’t. I would like to believe it, I hope so, but no, I have no assurance that he is in me…,” if you are honest in your answer to my question. And if I quoted from scripture from the Book, say, of Luke: And the angel came to Mary and said, “You have found favor with God…and you will conceive in your womb and raise up a son, and you’ll call his name Jesus.” And she said to the angel, “How can this be, for I have no husband?” And the angel said to her, “The Holy Spirit will come upon you and the power of the Most Holy, of the highest, will overshadow you; therefore the child to be born will be called holy, the Son of God”.938 ¶2

Now here we are told he came to one and said to her that she found favor with God, and finding favor with God that God himself would come upon her, overshadow her, and what is to be born will be called holy, the Son of God. Well, the Son of God is called Jesus Christ. So if I said to you, “Do you not know that Jesus Christ is in you?” and you don’t know it, you are totally unaware of the fact that you are Mary. You’re totally unaware of the fact that he’s already come to you and overshadowed you. Overshadowed in scripture means “to superimpose,” and so here, he superimposed himself upon you, and that’s his image.938 ¶3

Well, how did he do it? In the same way that…today our scientists cannot discover how a sperm so easily passes through the surface of an egg, although the outside of the egg has no holes in it, either before or after the fertilization. So how did he pass through me? I am totally unaware of it; I have no knowledge that this thing happened, and yet scripture can not be broken. And so I’m told that he actually found me to the point where I was favored by him, and then he passed through me, and that’s his imprint. Just as a sperm passes through the egg…and there are no holes on the surface of the egg…passes through, fertilizes, and then something entirely different comes out from that egg. Well, the same thing happens here with us. That’s what we’re told in scripture.938 ¶4

Well, do you believe it? Do you really believe that the Holy Spirit came upon you, because it found you to the point where it favored you, and then passed through, left its imprint, and that imprint, which is the image of God, is called Jesus Christ? Well, Jesus Christ is the power and wisdom of God. It’s the sperm of God. Now, that shocks man to hear that. To think that God would actually impregnate man, I mean generic man, and leave his imprint upon man, and have it develop within man, and then have it brought forth from man. And when it’s brought forth, it comes forth with a smile. And when it comes forth with a smile, you who bore it, you hold it in your hands, and you see it in your hands. You hold it and it smiles, it really smiles.938 ¶5

So this story of Blake in a simple little, I think four or five verses, in his little statement called Pickering Manuscript, that’s where he wrote it—-it’s called The Smile. You can’t miss it. And he tells it so beautifully that when this smile is beheld by you all miseries come to an end, for it’s an entirely different world that you enter after the smile.938 ¶6

Now, I tell you, you are bearing the Son of God, and when he comes forward and you hold him in your own hands, he will smile. It’s the most heavenly smile! And you will know you hold in your hands Christ Jesus…he’s always a child. But then, if you are holding in your own hands and you gave birth to him then you must be Mary, for this story is given to Mary. I never thought I was Mary. But here, if I gave birth to Christ Jesus and held him in my own hands and he smiles, and I saw this heavenly smile that freed me now forever from all the miseries through which I have passed, well then, I must be Mary, and as Mary I must be the wife of God for the Lord came upon me. The Holy Spirit will come upon you, and the power of the Most High will overshadow you, well, that’s God.938 ¶7

But did he not promise me in the beginning that if he took me as wife he would never leave me? That he would cleave to me until he became one with me, one person? But I don’t see him, I don’t feel him; I see the child that I bore. And is it a shame that I who did not have a husband bore the child? Is it a shame, am I being disgraced? I have the child, it’s my child, and I can’t find the father of the child. It must have a father, for I am the mother; I bore the child. Now, where is the father?938 ¶8

All I have to do is wait, for this is the beginning of an entirely new age. We think of the ancients that came a way before us; the prophets, Moses, Abraham, Jacob, all these came a way in the past. Nothing comes before this event: “Before Abraham was, I am”…this is the child speaking. Before the whole world was, I am. Is it true that not a thing in this world preceded Christ? Yes, nothing came before Christ. “I am the first of his acts of old.” The first act is to produce his creative power in that of a child, Christ.938 ¶9

But now I must wait. I have seen the child…am I a harlot? For here I brought forth…I can’t find the father…but I did give birth to him and I don’t know how I became impregnated. But here is the child. And so I wait, and then in a few months suddenly there’s an explosion within me, and there stands before me the one that can tell me the name of the father.938 ¶10

We have to go back now to John…we started with Blake and we went to Luke…we go to John, it’s the 1st chapter of John: “No one has ever seen God; but the only begotten Son, in the bosom of the Father, he has made him known” . There are many translations of this text, but the most ancient of the script speaks of “the only begotten Son,” something that is not born, something that is begotten. To beget is of the Father. There are two ways in which we can consider birth, either from the side of the father, in which the verb is “to beget”; or we can consider it from the side of the mother, in which the verb is “to bear.” In this case John uses the verb “to beget” which is from the Father, and so, it’s a begotten Son. That no one knows the Father, no one has ever seen God, but the only begotten Son who is in the bosom of the Father he has made him known.938 ¶11

And so, from the beginning, when Christ appears in man, you hold him. Then man who is all Imagination begins to expand. Can’t stop it…he’s reached the limit of contraction, the child is born and he begins to expand. As he begins to expand, the next expansion is a complete explosion and here stands the begotten. It isn’t born, it’s a begotten son.938 ¶12

So I search all over the scriptures and there is only one place I can find any son that was begotten: And here, in the 2nd chapter, the 7th verse of Psalms, you see the words “And he said to me, ‘You are my son, this day I have begotten you.’” “I begot you”…how did I beget you? In the same way that fame begets envy. I reach a certain degree of expansion and automatically at that moment of expansion, then I beget. It’s automatic, just as one becomes famous in this world and envy rises in the world. So fame begets envy. And my degree of spirituality at a certain degree of power, of outstanding power, then the Son appears, he’s begotten, and here stands in my presence David. David looks at me and there’s no doubt how I begot him: he’s my Son and I am his Father.938 ¶13

Then I start…I thought David preceded me. Today, 1965, I thought he preceded me by 3,000 years. And now I realize the truth that no one preceded me: Before the world was, I am. And David whom I thought was a character 3,000 years ago suddenly is a contemporary; and he’s not only contemporary, he’s my son.938 ¶14

Then I go back in time, as I begin to expand, and suddenly…I thought the temple, the ark of old, was 4,000 years ago, and I find that it wasn’t. I find that suddenly the ark is my own being, and it’s torn in two from top to bottom. And I thought that Moses was something unnumbered years ago, who took a rod and made it into a serpent and lifted it up, that he certainly was my ancestor by unnumbered centuries, and he wasn’t. Finally, I am actually enacting all these things within my being.938 ¶15

I thought when the dove went out of the ark and it made three trips; and the first, it came back and Noah took it into the ark. Then it was sent out again and it came back with an olive leaf…olives grow only at low altitudes, therefore, the water is subsiding. And then he sent out the third time and it doesn’t come back; therefore, he knows that the earth has been brought up; for on the third day the earth rose up out of the deep, so it doesn’t come back. I thought the dove was something that was unnumbered years ago, centuries ago before the world as we understood it, and it wasn’t so at all. So I know before Abraham was, before the world was, I am.938 ¶16

But it only begins with the smile of the child. Not until that child appears in your world do you really begin to unfold, and not a thing preceded you. And so he sends his angel Gabriel (“the hero of God”) and he tells Mary, “You have found favor with God, and you will conceive in your womb and you will bear a son and call his name Jesus (Jehovah saves).” And she enquired, “Well, how can this be, for I have no husband?” He replied, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and that which will be born will be called holy, the Son of God” . She doesn’t understand it.938 ¶17

For if I am told in scripture, “Do you not realize that Jesus Christ is in you?” then I must be Mary…for Jesus Christ contains…or, rather, Mary contains Jesus Christ. But she doesn’t understand how it happened. When did it happen? When did he overshadow me? When did he superimpose himself upon me and left his imprint that I had then to develop within me and bring forth as a child? I don’t remember. And no one really remembers, but were it not for that imprint no one would be alive. So God impregnated you, individually, with his own impression, his own image…and that is Jesus Christ.938 ¶18

And the day will come, you will actually give birth to Jesus Christ, and he’s always a little child. Don’t think of him as any great big man; you are the being. It’s always the little child wrapped in swaddling clothes and you are holding. And when you hold him and look into his face you will say whatever you will say in some sweet, wonderful, endearing manner…and a smile you’ve never known before. How beautifully Blake caught it in that short little poem, The Smile: And when once it is smiled then all miseries come to an end.938 ¶19

For this is the journey of labor; this is the journey where you and I as the bride of the Lord, like slaves, bearing his son, and when the moment of delivery is upon us and we bring forth the son we are set free to bring forth this son, the infant child. And a heavenly smile…that you’ve never seen a smile like it. Oh, there are all kinds of smiles, as he said, the smile of love, yes. [...] the smile of love. We also smile the smile of deceit, and we mix them together, and smiles where the two smiles meet. But this smile is something entirely different, that no one but the one who has experienced it, holding the infant that smiles into his face, could ever describe. And even he cannot with his limited words describe what actually takes place when he holds the infant Christ.938 ¶20

But from then on, he’s started…he’s reached the limit of contraction now…and then he starts to expand. The first expansion is the birth of the smiling child, and then comes the begotten. This is born, you bore it; but the next one is begotten: “Thou art my son, my only begotten son,” and he tells you who you are. You have no knowledge of who the father of that child was until a further expansion, and there’s the Son, the begotten Son. When he comes and you look at him, you ask no words; you know exactly who he is and you know who you are. You know the relationship. Now you know if God is the Father of this only begotten Son, and you are his father, then you know who you are. So “No one has ever seen God; but the only begotten Son, who is in the bosom of God, he has made him known” .938 ¶21

Now we understand these words of Blake, “Ever expanding in the bosom of God, the human Imagination.” Imagination reaches its limit of contraction and then at that minute it begins to expand, and the first result of that expansion is the Christ child. And the second is the begotten Son of God, and you know who you are. And then from then on you grow forever and forever. And yet all these things you’ve thought a way back in time are all contained within you, so nothing came before Christ.938 ¶22

So the stories of the past of our wonderful prophets…and we think Moses lived unnumbered years ago…and I know from my own experience he didn’t live before me. I know from my own experience that Abraham and David came after me. Nothing comes before Christ, nothing. So when Christ appears in one’s world it’s the beginning of the expansion of the individual in whose world he appears. And then everything comes after that. It’s the most fantastic picture but it’s true. Nothing comes before Christ.938 ¶23

So we speak of B.C., before creation, alright. “Eternity exists,” said Blake, “and all things in eternity independent of creation which was an act of mercy.” So comes the act of creation and he chooses me, as he’s chosen us, and then he superimposes himself upon us, and leaves his imprint…that’s the overshadowing of the Holy Spirit. And then it develops within me, within us; and when it reaches that moment where it is completely formed, the Christ child, at that moment I explode, I begin to expand. I reach the limit of contraction and then I expand. And then, from then on I find that all that was recorded of the past isn’t past at all, because nothing preceded me. I was in the beginning; I am the first of his acts of old. What first?—his creative power.938 ¶24

It shocks man to think that God impregnates us, as his bride, it shocks us to hear it, but it’s true. Jesus Christ is the sperm of God, the creative power of God, bearing his image, and it actually penetrates and passes through the surface of this being, the soul of this being, even though on the outside there aren’t any holes, either before or after the penetration of that sperm that fertilizes the being that I am. And I become a fertile being, and the being that penetrated me is the image of God and it matures within me. When it reaches that complete perfection, like an egg it breaks and out it comes; and I, its mother, I hold in my hands the infant child, the Christ child.938 ¶25

I can’t understand it. When did it happen? And so I wonder and I ask questions, how is it possible? I do not know a man and I have no husband. I don’t understand how this thing works. And I wait…if really this is my child, well, show me his father. And I don’t know…I can’t find the father until a further expansion. And then, five months later another terrific expansion and here I am looking at what was always there. Just as I said earlier, as fame begets envy, this expansion begets my son David—and, “Thou art my son”—who reveals me as a father. And I didn’t know the father of that Christ child until I reach this degree of expansion which brought David into view; and David reveals me as God the Father, and therefore I know now who was the father of the Christ child.938 ¶26

So, scripture fulfills itself. He will cleave to me, his bride, and not leave me until we become one person. At the moment of David, we become one person. There aren’t two of us any more, not God and his wife, just God. So we are told we’ll make David the prince forever. If David is prince and I am his father, I must be king. And so we are told, “In that day, the Lord will become king over all the earth; and the Lord will be one and his name one” .938 ¶27

So here, as I stand here a fragmented being and one little aspect of my fragmented state returned to that unity, I know that every being in this world must return to that unity. And so in the end, we’ll have one prince; it will be David. And we’ll be king, and we’ll be Lord, we’ll be the God, and our name will be one. So I can say I AM. I can say I am a multitude. But do I say I’m a multitude? A multitude it takes then to make what I am. So when the whole is brought back, I am still I AM, and I AM is always one. I can’t say I am and think of two. So the whole is brought back to one.938 ¶28

So here in this fabulous picture of the smile…it begins with the smile. But there are numberless smiles in the world and I’m not thinking of any smile I’ve ever seen on the human face with my mortal eyes. For there are smiles of love and there are smiles of deceit, and there are smiles where the two smiles meet. But I’m speaking of another smile. It’s something entirely different. When you hold him in your arms and he breaks into this heavenly smile…and then all miseries come to an end.938 ¶29

For your pregnancy is over, your labor is over, your travail is over, and all that you have done—and you’ve done it for unnumbered centuries—comes to an end when you bring forth the Christ child. And if you mark a few moments, what’s a few moments judged by human measurements, a few years. And then you take off the garment and you are one with the being which you were before you started it, for one purpose: For the expansion of your creative power. The only reason for it was to expand your being beyond what it was when you first decided on this play.938 ¶30

So I am telling you a story that I know from experience: Mary is right in this room. Every child born of woman is Mary. And every child born of woman, though it’s just an infant, was favored by God, and having been favored by God it bears the imprint of God. God has already fertilized it, and when he makes his impression upon it, overshadows it and it bears that image, then it goes through the furnaces of experience, and passing through all these furnaces that child is being fashioned out of the pain and the horror of the world.938 ¶31

And when the whole thing is finished within the individual, then comes that moment when you least expect it—-it could happen tonight—-when you least expect it, suddenly this terrific pressure in your skull and out comes the child. And you didn’t know you were bearing the child. You didn’t know you were pregnant. And you simply will know that this offspring of yours…and you can ask as Blake asks, “Whate’er is done to her she cannot or does not know. And if you ask her she’ll swear it so. Whether it’s good or evil there’s none to blame, no one to take the pride and no one the shame.” She can’t find any husband of this child. And she can’t tell anyone in the world that she didn’t know a man, because you have to know a man to have a child. She can’t find the man.938 ¶32

But the expansion is on. Two months later, she’ll find the father…find it to be herself. And then she ceases to be mother; she is father of it all. There is only God and God is father. So it’s a self-imposed limitation and then it begins to expand after the reaching of the limit of contraction. And as he expands, the entire drama as recorded in scripture unfolds within him; and he realizes, and can say with authority, Before the world was, I AM. “Before Abraham was, I AM.”938 ¶33

For suddenly you living in the year 1965 look out on a lad that history records as having died in the year 1,000 B.C.; and you know in your heart there is no B.C. History records it, 1,000 years B.C. And then comes the dove, well, that’s 4,000, 5,000 B.C., and here comes the dove bringing his little leaf to prove that the earth has risen, the whole vast world that you [...] from the flood has come, a new world altogether.938 ¶34

It is said of Charles Eliot of Harvard that when he was retiring and all these honors were repeated at the last day, and he had all these wonderful honors conferred upon him by all the universities of the world, all the countries, he said, “The greatest honor that I have ever received came from a friend in Boston, a simple envelope in which he enclosed just a laurel leaf, not a note, not a word, a laurel leaf, the symbol of a victorious life.” That’s all. Here came the envelope addressed to him, the great Elliot of Harvard, and all it contained was a laurel leaf, not one little word of explanation. And being the great man that was Charles Elliot he knew the significance of the laurel leaf, the crown of victory—his life was a victorious life.938 ¶35

So here comes the Spirit of God in the symbol of a dove bringing the little leaf, that the new world was resurrected; for the old world was inundated and the new world began. So you and I are really entering the new world. We think the first took place; the flood is on. We are completely inundated in this world of ours, and tomorrow as it begins to expand within us we, too, send out our own Spirit to find that little leaf. Our hope has been realized and a new world rises out of the old.938 ¶36

So this is our smile on that little poem of Blake. Read it, it’s from his Pickering Manuscript. It’s just before his little poem…his marvelous poem, I should say…of The Mental Traveler. And in this Mental Traveler he makes the statement: And there the babe is born in joy that was in strange and peculiar power begotten really. And here this child comes out after horrible states. Well, the same thing is true of this smile that comes up after these horrible states.938 ¶37

Now let us go into the Silence.938 ¶38

Tonight’s subject is “The Shaping of the Unbegotten.” We are told in Paul’s letters to the Ephesians, the 5th chapter, the very first verse, “Be ye imitators of God as dear children.” So we must find out what God did. We are told he called a thing that is not as though it were, and the unseen became seen. If you’re taking biblical records, that’s from Paul’s letter to the Romans, the 4th chapter, the 17th verse. He calls a thing that is not seen as though it were.937 ¶1

The one who had the vision and I turn to one, that is, Blake. Blake said, “Many suppose that before Creation all was solitude and chaos. That is the most pernicious idea that could enter the mind, for it takes away all sublimity from the Bible and limits all existence to Creation and chaos.” Now listen to the next statement, “Eternity exists, and all things in eternity, independent of Creation which was an act of mercy.” Let me repeat it, “Eternity exists, and all things in eternity, independent of Creation which was an act of mercy.” No scientists today believe that; they think we came out of chaos, so that the whole thing began to evolve out of something that wasn’t. And here, one with the vision tells us eternity exists, and all things in eternity, independent of Creation, which creative act was a merciful act.937 ¶2

Now, what does he mean by it? Well, I have had the vision, and I know that Blake is telling the truth. For I am telling the truth based upon my visions. Everything in this world is forever. What you now see, what former people saw, what they are going to see, everything is forever. These are parts of the eternal structure of eternity. This body, this little lectern, this—everything in the world is but a little part of the eternal structure of eternity. It didn’t come into being at all; it always was—all the stars, everything, everything on earth, all part of the eternal structure of eternity.937 ¶3

Now he speaks of Creation as an act of mercy. Here, you are as a body and I am as a body, and all these bodies, everything; and then God said, “Let us make man in our image, after our likeness” . And here, man is… man is part of the structure of the universe. But here is God saying, “Let us make man in our image, after our likeness,” and that is an act of mercy. So he takes man, as I would take a tree and say to you, “Let us make a tree and mold it into our image, after our likeness.” Let us give to it the quality that we possess, our creativity. It can’t create itself; it simply is a part of the structure. The whole vast world is simply the universe, and all part of the structure.937 ¶4

God is shaping himself now. God, the unbegotten, is begetting himself; and so he begets himself in me, he begets himself in you. When he completes the act of begetting himself in us, we are God. We are that which will now use the same structure to beget anything that we can conceive of. So God takes man, part of the eternal structure of the universe, and begets himself in man. When he begets himself in man, the state begotten is the one who begot it: God in man, or the thing that came out of man by God’s act is God.937 ¶5

Now I’m told, let the individual imitate God as a dear child, and I’m told everything is: “Eternity exists and all things in eternity, independent of Creation.” So I’m going to create. It all exists, independent of Creation. Well, how could I do it? I can’t think of anything that then doesn’t exist. I think of you in unnumbered states of mind—when you like me or dislike me, you’re sympathetic or you’re unsympathetic. I can think of you in unnumbered ways. But I want to create something now. I want to create something that is lovely for myself.937 ¶6

So I bring you into my mind’s eye and then I bring another into my mind’s eye and then I have, in my Imagination, a little party—say, a cocktail party, a tea, a dinner. I control the imagery that I brought into my mind. You all exist in eternity. But I bring you, without your knowledge, without your consent, and I control the entire moment of time. Make it a minute or five minutes, anytime, not too long, I control it.937 ¶7

But I so arrange the imagery that it implies something other than what it was prior to the arrangement. I bring you all into my mind’s eye, and I allow you to hear something that is taking place. I allow you to see me as you would see me were things as I desire them to be. And so I am begetting something. I am actually shaping myself, the unformed, upon the formed. For all things in this world are already part of the structure of eternity—everything is. So I bring a being from the structure. I bring another breath, it’s a man; another breath, it’s a woman, another breath [...], and I so arrange them in my mind’s eye that when I put them into that form, then they see me as they would see me were my dream realized. It’s my dream I am begetting. So I am begetting on the structure of the universe that which did not exist before.937 ¶8

So you and I as living souls did not exist. But the structure, this garment, always existed. These garments existed, everything in the world existed, but these living souls did not. And God begot us, begot us just like himself, to be a creative being just as he is. So take the same structure, and then create and create and create. So be ye imitators of God as dear children. How did he create? Well, this is how he created: “He called a thing which was not seen as though it were seen and the unseen became seen.” That’s how he does it.937 ¶9

So let me go back and re-quote the brilliant Blake, and may I tell you, I can’t read anyone in this world that I would put even near him. I go back into the Bible; yes, he’s equal to all the great prophets of the Bible. He brought into our [...] today [...] understanding, and he said, “Many suppose that before Creation all was solitude and chaos. That is the most pernicious idea that could enter the mind, for it takes away all sublimity from the Bible and then limits existence to Creation and chaos. Eternity exists and all things in eternity, independent of Creation which was an act of mercy.”937 ¶10

Just imagine if God did not take that which is always eternal and through this wonderful intense desire on his part to create humans out of that which was, we would not be here as living sentient beings, creating, yes, miscreating but creating. If you miscreate unnumbered times, you can still create. A miscreation is still a creation. I bring war, revolution, all these horrible things of the world; it’s still creating. And eventually, he who has started and stopped that will bring us into his own likeness, and we’ll be one with God.937 ¶11

So just as he did it out of things that are eternal parts of eternity, that this body and this little thing here that will seemingly decay—and this will decay, the garment will decay, and all will decay—it doesn’t really. That’s the great illusion—it doesn’t really; it is forever. Everything in this world is a part of the eternal structure of the universe. And out of all these parts God then said, “Let us make man”—for we already existed, like hanging on that tree—“in my image.” We don’t make man out of chaos; man exists, it’s part of the structure of the universe. Well now, let us take man that’s part of the structure of the universe and let us now make him into our image, after our likeness.937 ¶12

And so he takes man and he makes man into his image. Now we go back into the Book of Genesis and see what he’s done with man. A word is used in the book, it’s called the tree, the tree of life. The man in some strange way is expelled because he may eat of the tree of life before he’s prepared. Well, if you have a concordance—I have James Strong’s Concordance; it’s an excellent biblical concordance—and the word tree is defined as “the spine, the backbone, the carpenter, the gallows.” Who is hanging on the gallows? It’s called the gallows, this word called the tree. It’s the gallows; it’s the spine, it’s the backbone, and it’s the carpenter; in other words, the builder, the potter, the creator, and there he hangs upon the tree. But the tree is the spine; it is the backbone.937 ¶13

And after unnumbered [...] on this called man, he brings out of this something that is entirely different: It’s himself. It is shaped because he is the unbegotten, and he’s shaping himself upon a form. Just as I would take the potter, and I would mold the clay upon some form and mold it to my heart’s desire, well, God is molding himself upon man. When he has completed the act as he desires it, there are three definite stages where he reveals the completed work.937 ¶14

He molds us and molds us and molds us, makes us ever more sensitive, ever more creative, and ever more like himself. And when he is satisfied that we are just as he is, he unveils his way. The unveiling of the work begins with the awakening of himself, and that is called the resurrection. He awakes within the individual in whom he has completed the work. That awakening, in the Bible, is the resurrection.937 ¶15

Then, after the resurrection, he goes through a [...], like a bird; and he’s born from above. He’s self-begotten because the individual who is born cannot conceive of being sired by anyone other than himself. He can’t for one moment when he awakens in the tomb of his skull believe that he’s other than himself. When he comes out of his own skull, he cannot have any feeling, any sensation, of having any father or mother. So he’s born—then he must be self-begotten. God is so begetting himself that when he begets himself, the thing begotten is God. And he comes out, just self-begotten.937 ¶16

Then comes a second stage where he has the experience of being a father. Until that moment, he didn’t realize that he was. And now, strangely enough, when he sees the symbol, which reveals to him fatherhood, there is no mother. He is the father of God’s only begotten Son. So he knows now who he is. It took the son to reveal to him who he really is.937 ¶17

Then comes the third symbol, and the third symbol where the entire veil that separated the two is torn from top to bottom. From the top of his skull to the bottom of his spine, he is severed in two. And then the 10th chapter, the 19th verse of Hebrews tells you the purpose of that severing of [...]. From that moment on, the two become one; they’re not two anymore. They were separated by a veil, and the veil was the body of God, having torn the entire thing from top to bottom.937 ¶18

And then, strangely enough, you see yourself. And may I quote Blake again: “I behold the visions of my deadly sleep of six thousand years dazzling around thy skirts like a serpent of precious stones and gold. I know it is myself, O my Divine Creator and Redeemer” . At that moment, you see the being that created you and you are the very being who created you. It’s a self-creation. God begot himself on the mold called man. And at that moment, when you see it, after the splitting from the top to the bottom, you see this lovely liquid, golden light. It’s you and you know it. You say, “I know it is my very self, O my Divine Creator and Redeemer.” And then you, as the very being who created it, you, as it, move up now in serpentine form right into Zion. So all go into Zion, all go into the New Jerusalem.937 ¶19

So Creation is an act of mercy. This is—you can’t claim [...] of a creator—it was always part of the eternal structure of the universe. As those who have taken certain drugs have seen a certain act and recorded it to those who would record what they were seeing, I am seeing a man emptying coal; and strangely enough on this level of my being he was always emptying coal. There was never a time in eternity he was not doing what he’s doing, though at the moment it seemed to be he’s doing what he’s doing because someone ordered coal only at that moment in time. And yet, he was always doing what he’s doing… part of the structure of the universe.937 ¶20

That we are here tonight, and if you could see it on a higher level, we have always been here. We’re all structures, part of the structure of the universe. But out of these structures, God, in his infinite mercy and intense longing, is begetting himself.937 ¶21

Now let me quote you the 4th chapter, the 12th verse of Job, “And a thing”—one book calls it a thing; the King James Version calls it a word; the New Bible calls it a thing; you can call it a thing or call it a word; I think a word conveys it—“a word was brought to me, it was brought to me secretly,” said Job, “Which mine ear heard in a slight manner.” It was brought to me, it was brought secretly, and my ear heard it in a slight manner. I wasn’t quite sure, but I understood what I heard, what he had told me.937 ¶22

And then the story of Job, in Job 10, he said, “You know that I am without guilt. Thou knowest that I am without guilt. Why then dost thou try by torture to extract from me a confession of guilt?”937 ¶23

You know I am without guilt—that’s man. Here is man. I know I didn’t do a thing to come into this world. But a priest tells me that I have sinned or my father and mother sinned because they begot me in this physical state. I know I didn’t do a thing; I found myself here. And then my parents must go to church and pay a certain sum of money to the church and confess their mortal sin because they express the normal, natural function of the body? Yes, millions do that every day of this world, and the church gets richer and richer as they are made to confess their “sins.”937 ¶24

So Job makes the statement, “You know I am without guilt, why then dost thou try by torture to extract from me a confession of sin?” And then Job goes through the entire picture of horrors.937 ¶25

But in the end of Job, the 42nd chapter, I think it’s the fourth or fifth verse, what in the fourth chapter he heard stealthily—a word came to him secretly, coming through the night secretly—and then he said, “I have heard of thee with the hearing of the ear, but now my eye sees thee.” He has the experience, and he knows how true what he heard secretly was when he heard it, but he heard it so quietly; he only heard the word in the wilderness. To see is to know and to know is to experience, and so he knows it now by experience.937 ¶26

I can tell you what I experience and share it with you and then you can say “I heard it.” It was a secret that was revealed. I heard it, but I didn’t see it, I didn’t experience it, and therefore, I don’t know it. I will trust him or will distrust, but I heard it. Then comes the power between the hearing of the word and the fulfillment of that word, where now I’ve heard of thee with the hearing of the ear, but now my eye sees thee.937 ¶27

And may I tell you: I have had a taste of the power in store for all of us when God fulfills his intention. He’s begetting himself on us, actually begetting himself; and when he succeeds in begetting himself, we are he. When we are he, I’ll show you what will happen because it happened to me. I have glimpsed and I’ve tasted of this power and the structure remains forever and forever.937 ¶28

I came upon a scene, just like this, and it was all animated, all having or seemingly enjoying independent action. They all were at dinner. Dinner was being served. Birds were flying. Leaves were falling. Everything was in action, and it seemed completely independent of my perception.937 ¶29

Then at that moment in time, I knew that if I could arrest in me an activity that then at that moment, I felt everything would cease. So I arrested the activity and it froze. The whole vast scene; it was arrested. And through the window, a huge big black tree, a tree—the leaves were falling, they couldn’t fall, and they were arrested in space. The birds trying to fly, they were arrested in flight, and everything froze. And there I am observing this part of the structure of the universe. Anyone prior to that moment would have thought they were completely independent of anything external to themselves.937 ¶30

They could have ordered liver instead of duck. As the little Dennis the Menace said, “You mean that you can order anything in this world and you order liver?” They went into a restaurant, and the father had a wonderful menu before him and all of a sudden the father, who could never get it at home—because Dennis wouldn’t have it, the mother wouldn’t cook it—so in the restaurant he ordered liver. And Dennis’ remark was, “What, you mean you could have anything and you order liver?” Well, here in this restaurant they could order anything, and whatever they ordered, if it was possible to be served, they would be served. Their thoughts were completely free to do anything. And the birds started from one limb to another, and they were free to make the limb.937 ¶31

When I appeared upon that scene, appearing upon that scene, I knew that nothing was independent of my perception of it, for I froze the activity in me that allowed action to take place in this world and everything stood still. The bird didn’t fall out of the tree, which caused me after the experience to question seriously man’s concept of gravitation. For a bird in flight if arrested would fall to the ground. A leaf if arrested would continue unless some sudden current of air takes it out. But all the leaves that were falling remained just where they were when I arrested them, and the birds in flight remained spatially without falling to the ground.937 ¶32

The waitress—she was walking, and she walked not. Those who were dining, they dined not. Everything froze. He couldn’t carry that spoon from his soup. He couldn’t continue the action of soup to his mouth. And then, looking at them, amazed as I was, and then I released the activity in me, and they completed their intention. The diners dining dined. The birds, intending to fly, continued the action and completed their intention, and they didn’t fall to the ground. All things moved on to their intention.937 ¶33

So I tasted of the power that is in store for all of us when God completes his intention in begetting out of these permanent forms something other than this form. This is not the being you’re talking to any more than you are the being that I’m looking at. The Unbegotten is forming himself, shaping himself on these forms. [...].937 ¶34

He needs a form, and I need form to beget something else. So I bring you tonight into my world, I bring another into my world, and then I talk to these two in my world from a certain premise, which if true implies I’ve realized my dream. And so, I say to him, “You know what’s happened?” [...], but I am begetting something. I am using forms to form the unbegotten. Form what? Well, the Unbegotten’s name is I AM; that’s his name. And so I may be in need of a job. Well, the word job is something formed. I AM is unformed, the unbegotten. I want to beget something; I want to get a job. And so I bring you in my mind’s eye; I bring another one in my mind’s eye, and we have a little tête-à-tête. And then, whatever is taking place must imply I have what I want. When it implies, I am molded on these forms, myself the unbegotten, I’m begetting something. What am I begetting? I’m begetting a job.937 ¶35

So when I fulfill my act and I actually get the job, I am imitating my Father as a dear child. So, “Be ye imitators of God as dear children.” Imitate God! Just as he brought these entities into being by using eternal forms, then we take the same forms and we use them to bring in on a lower level what we want to bring into this world. So I want to bring in a job, not only for myself, bring it in for a friend, bring it in for another.937 ¶36

So I take anyone, ask him what he wants. Know what he wants? All right, then test my talent to take from these eternal forms what I think. If I arrange them in a proper manner and then lose myself into this state, I would produce out of it that which in itself it doesn’t have. So I take any gathering; you can gather anyone and gather it in such a manner that when it’s gathered together and the conversation starts, the conversation plus those present would imply something other. The something other is what you are begetting. So you are begetting something in this world. So man can beget anything in this world by using these eternal forms.937 ¶37

Let me go back to Blake. When Blake wrote this, it’s called the Vision of the Last Judgment, and Blake… I would put my head this night on a block that every word of it is true. Blake never had any ambition to be known in this world, only to transcend it, just to reveal God’s vision. And when he said, “The Bible and the four gospels and Revelation”—he did not mention any of the parts of the epistles, any epistles—he said, “The four gospels, Matthew, Mark, Luke and John, and Revelation, these are the eternal visions.” Then he mentions the Torah, Genesis through Deuteronomy, the five books. Then he mentions, “Read all of them.” He implies without naming that these are eternal visions.937 ¶38

Now he said, “The Vision of the Last Judgment is not allegory; it is not mystery; it is vision.” And he tells you exactly what he means by vision as against a myth, as against an allegory. For he saw the entire play as described in the Bible unfolded before his vision. And he tells it, exactly these characters, they’re only states, but each state in God’s play becomes a person. They’re all personified. And so in this, let me now re-quote what I said earlier, “Eternity exists and all things in eternity, independent of Creation, which is an act of mercy.”937 ¶39

So I create from these eternal forms, and they exist forever. Now, God is actually in you, in me, begetting himself. As I stand before you, and this is not arrogance on my part, for I did not do it, and yet in another way, I did. For when he begot himself in me, I am he. And so all the suffering that I have gone through throughout unnumbered centuries up to this moment, which in his infinite mercy, he keeps from me, so I would have no memory of the past, all the suffering. “For whom God afflicts for secret ends, he then comforts and heals and calls them friends.”937 ¶40

So he puts us through all these sufferings. But, my Lord, the gift! The gift is the gift of creativity. He gives us himself. So when I beheld at the base of my spine, this golden radiant light—if you want to read it, read it in Ezekiel 1:27 and 8:2—here, I beheld it had the appearance of man; but at what appeared to be the loins, there was a glow of light that rose; and then, at what appeared to be the loins, going down, was light, just radiant light. That’s exactly what it is, right at the base of the loins, and you see it; and strangely enough, you know it is yourself.937 ¶41

It would take that liquid golden light to take the impress of what God imagines himself to be when he began to create you in his image. He held you in his mind’s eye and not a thing diverted him. But he had to bring you into that golden liquid state to take the impress of himself as he believed himself to be when he thought of you—all on the mold of man. And then you rose up, just like a serpent. Read the 6th chapter of the Book of Isaiah, “In the year when King Uzziah died I saw the Lord sitting on a throne… and then above it was the seraphim.”937 ¶42

Well, the seraphim are described as the most celestial beings, the highest of God’s creation. Nothing compares with the wisdom, the might of the seraphim. They’re called fiery serpents with human faces, with a power beyond the wildest dream of man. And we do go up, just as you’re told, “As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up.” As Moses in the wilderness lifted up the serpent, so must the Son of man be lifted up; and you are lifted up, just like that.937 ¶43

May I tell you, when it happens to you, it will be just as I have told you, for it has happened to me. I am not speculating. I am speaking from experience; I’m not speaking from theory.937 ¶44

And so all these forms, every form in the world, are forever. As far as the body goes, it’s forever and doesn’t wear out. Let it be cut apart and be buried; it’s still forever. Everything this body has ever experienced, it will experience forever, all the bodies.937 ¶45

But in it all, God is begetting himself, actually molding and shaping himself, the Unbegotten, upon a form called man. So, “Let us make man in our image, after our likeness.” Now we are told, listen to the words—is this the plural of majesty, “Let us make man… after our likeness”? Well, that’s the plural of majesty.937 ¶46

Or is it that God actually consults some divine society? Well, you can resolve it. Listen to the words in the 6th chapter, th 4th verse of Deuteronomy—the greatest of all commandments, said he. When asked what is the greatest commandment, he quoted Deuteronomy 6:4: “Hear, O Israel: The Lord our God is one Lord.” Here, we find a compound unity. The word is, “Hear, Israel: The Lord”—that is Yod He Vau He, that’s Jehovah—“our God”—that’s Elohim, that’s plural—“is one Lord.” “One” is Achad. It’s spelt in a way that you would almost hear the word “Zion.” It’s Achad, yes, Aleph, Beth, and Daleth. When you see it spelled and you are trying to use your Imagination, you can almost hear “Zion” coming out.937 ¶47

But here is a compound unity, one Lord, maker of unnumbered gods. “Hear, O Israel, the Lord our God”—our Elohim—“is one Lord.” So did he consult with those whom he had already brought into the divine council? Well, you be the judge. “Let us make man in our image, after our likeness.” Either the plural of majesty or we go back to the greatest statement, “Hear, O Israel: The Lord our God is one Lord.”937 ¶48

But you take me seriously this night and create as your Father is creating you. He is creating you on the mold of man. And you take man and be an imitator of God as a dear child. Create a lovely image of yourself by bringing into your mind’s eye men, and so arrange them at a party that they are seeing you as they would see you were you now the man that you want to be. What would you like to be? So then arrange them. But if you were the man that you would like to be, would you have a certain circle of friends who would congratulate you on that achievement? Bring them all into that picture and let them see you as such a man. When you see them seeing you as such a man, you are actually shaping yourself on the forms that are forever. You are bringing in and creating as your Father created.937 ¶49

Now let us go into the Silence.937 ¶50

The title is Poor Brother Donkey. As you know by now, the New Testament is only the fulfillment of the Old. So the central figure in the New Testament makes the claim, “I have come only to fulfill Scripture.” And the only Scripture known at the time was the Old Testament. So the passage of the Old Testament concerning this donkey, you read in the ninth chapter, the ninth verse of Zechariah. The word Zechariah means “Jehovah Remembered.” And the passage is this: “Lo, your king is coming, triumphant and victorious is he, humble and sitting on an ass.” Now, in the New Testament, in the twelfth chapter of John, it is written, “Jesus found a young ass and sat on it. As it is written, Behold, now in the New Testament, your king is coming, sitting on an ass.” Well, that was the music that brought him in. Are you all ready now? Well, I hope it didn’t disturb your thoughts. When you make a mental picture of this, you think of a donkey, don’t you? And year after year, in the great pageantry of the Christian faith, here is the donkey. And from the pulpit, we are told that the Lord came riding into Jerusalem triumphantly. And they spread all the palm leaves before him. And he came triumphantly and victoriously into Jerusalem, riding on an ass. Tonight, I will show you what the ass is.936 ¶1

Francis of Assisi, they call him now Saint Francis. He was not a theologian. He was a very rich, handsome, young man. And he had a vision. And the vision changed his life completely. Those who are changed by a vision must walk by faith. To the mile of doubt, he so believed in the vision, that he took the bulk of it and gave up all of his wealth, including the clothes that he was wearing and stood in the nude. The bishop of Assisi gave him a prop to cover his nakedness. He died at the age of 43, and he believed his austere life was the cause of that short life. I do not go along with that, for I go along with Scripture. There is a season for everything—a time to be born, and a time to die. A time to laugh, and a time to cry. Forty-three years was enough for the work he came to do. But on his deathbed, he asks forgiveness of poor brother donkey, my body, for all the hardship which I caused it to suffer.936 ¶2

The donkey is the body that you are wearing. Scripture tells us when you find it, it’s a wild ass of a man. It’s into the words of the 16th chapter of Genesis. And the angel of the Lord said unto Hagar, “I will so multiply your descendants that they cannot be counted for multitude, and you shall bear a son. He shall be a wild ass of a man, his hand against every man, and every man’s hand against him.” It’s a man. And when you, the individual self, descend, for you are the son of God—we are the sons of God who came down into this world of death—and we penetrated these bodies and annexed their brains. And then we had to actually confront all the vicissitudes of this annexation. We took upon ourselves these wild asses, these bodies, with all of the passions of the body, all of the weaknesses of the body. This is the only ass on which the king rides.936 ¶3

Behold, your king is coming. He’s in you now. It is the Lord, and his name forever and forever is I Am. He has no other name. That’s the Lord’s name. And he’s riding this animal. He has to ride it until it becomes humble. In the Bible, meek means not to grovel on the floor, but to become self-disciplined. Possibly the most important and the most difficult thing in the world for man to become, is a gentleman. You may become a dictator, a king, or a queen. Hitler was a dictator. Stalin was a dictator. In my book, they were not gentlemen. The most difficult thing in the world for a man is to become a gentleman. And for a woman, to become a lady. I know nothing more difficult in the world. And that’s what the book means by meekness: “Blessed are the meek, for they shall inherit the earth.” That is the humble person. Not groveling, no. Your head high, for you know who you are. You know who the king is. You know where he dwells. And he dwells not in space or in time, he dwells in you, as your own wonderful human imagination. And you’re ever on guard as to the use of this being that you are, which is your own wonderful human imagination, your consciousness. So here he is coming, and he is humble, but he is victorious. He is triumphant as he comes riding on an ass.936 ¶4

So when Francis asks forgiveness of poor brother donkey, and then he states it quite clearly, “My body, for all the hardships I had caused it to suffer.” How could you say it any clearer? and more beautiful than he did. It was his body. He denied his body the warmth it needed. He stood in the nude and was told by the bishop. He would not eat what the body needed. The body needed to be clothed properly, to be sheltered, and to be fed properly. And he thought the denial of these things would make him closer to God. No, you aren’t closer to God by denying the body these things—the essentials of life. And today we have all kinds of cults in the world concerning diet. We are warned in scripture, “Food will not commend you to God. You’re no worse off if you do eat, and no better if you don’t.” It is not food. It’s simply taking this body of yours with all the passions of the body and bringing it under control. Actually controlling the body. But you don’t deny it its normal, natural, essential things in this world. As Francis did. But he learned a great lesson. And you and I can learn the lesson from him. Most of us have indulged alright. You can only learn by possibly overdoing something, as he did it in the other direction.936 ¶5

But the donkey spoken of in scripture is the body that you are wearing. This is the coat of an ass, the young ass. You penetrated it, and you annexed the brain. And then from then on, you aren’t pretending that you’re a man. You really are the son of God. But you aren’t pretending that you’re a man. You’re so identified with it, it’s become a temporary portion of your soul. As Blake said, “Man has no body distinct from his soul. That called body is a portion of the soul discerned by the five senses in this age.” So this is now a temporary part of the soul. It’s only temporary. But while we wear it, it is actually the soul. It’s not something aside from you. You feed it, clothe it as yourself. I said I’m going to take some food. I’m going to take a drink. I’m going to buy a suit and wear it. I’m speaking of myself, the body, but I am wearing it and I’m eating. I’m doing all these things until the day will come when I will take it off for the last time.936 ¶6

I don’t take it off in death. I am instantly restored to a body just like this, only young. When I say young, I don’t mean an infant. I mean young, about 20. And here I find myself in a world just like this, with all the problems that I thought I would leave behind, just like this. And I go through life as I go through it here, learning my lessons and still trying to overcome and bring this body into subjection. I make it obey me. I make it certain that I can ride it, as I will ride the ass, the donkey. In time, I will take it off for the last time, and then I will ascend to where I was prior to my descent.936 ¶7

But when I go back, I am not the son of God. I am God himself. He came down for that purpose. We are the sons. Collectively, we make Christ. The word Elohim is plural. It means God. “Let us make man in our image.” In the likeness of God, may he live. So the son came down. And he has put a bound. He has put a limit. I’ll leave it to the peoples of the earth, according to the number of the sons of God, as you read in the 32nd chapter, the 8th verse of Deuteronomy. He’s put bounds to the people, according to the number of the sons of God. Although the promise to Hagar was that she could not number her descendants, for multitude, nevertheless, it’s still a number. They cannot exceed the sons of God. For if God’s son did not penetrate the body and annex the brain, the body couldn’t live. The body couldn’t breathe. That is the breath of God, the very spirit of God, when you say, I am.936 ¶8

And so when the work is completed, and what is the work, it transforms you into God the Father. For the body of God is a living form, a transforming form, and through union with him, he fashions us into the image of himself, who is God the Father. So his name forever is I, and so he came down, and for reasons which I think one, as you dwell upon it, to begin to grasp. You took the limit of contraction upon you when you became man. Having worn it for a while, you will break it in twain, and then you will ascend into expansion. It’s a constant contraction and expansion. Contraction and expansion. And so the day will come that your consciousness will expand beyond anything known to mortal man. And that expansion will take you into the actual being that you and I call God the Father. You are awakened one day to know you are God the Father.936 ¶9

They said of him, “Are you a king?” He said, “You say that I am. For this I was born, and for this I came into the world.” Now read these words in the 34th chapter of Ezekiel. “David shall be their prince. David shall be prince among them. I, the Lord, have sworn it.” David shall be prince among them. I, the Lord, have sworn it. If he’s a prince, then his father is a king. David called him, “My Lord.” He called him, “My Father.” I tell you from my own experience, the day will come, you will know that you are David’s father. He will stand before you, and you will know without any uncertainty, you’re looking into the face of your son. And he is your son, and he knows you are his father. You are the Jesse spoken of. A Jesse simply means “Jehovah exists.” You will know that God does exist, for he is the father of David. David being the sum total of humanity. Having played all the parts that man is capable of playing, you will awaken—awaken from the dream of life. And you will encounter your son. And your son, only your son, can reveal to you who you are. And that son is David. And you are God the Father. Do you not yet know it? But I tell you, you will know it. And I am not theorizing. I am not speculating. I am telling you what I know from experience.936 ¶10

David is not of the flesh. God is spirit, his son is spirit. The whole drama is a supernatural drama. It did not take place here in this world of flesh. So let me quote now Paul’s letter to the Galatians. “And Abraham had two sons, one by a slave, born according to the flesh, and one by a free woman born through a promise. The children of the slave are in slavery with her. The child of the free woman is born of new Jerusalem, Jerusalem above. She is our mother.” Everything from the womb of woman. Is the child born into slavery, and the womb of a woman in scripture is Hagar. He tells you this is an allegory. Like a parable, it’s a story told as if it were true, leaving you who hears the story to discover its fictitious character and then extract its true meaning. So he tells you the story of Abraham is an allegory. He had two sons. One by a slave, Hagar, and then one by a free woman, who was Sarah. And the one by the slave, bore children into slavery. More than you could number. Look at the people of the world. Three billion plus.936 ¶11

And then the one by the free woman, she only bore one. Only one son. So that your son is my son, and our son will be every person’s son who awakes, that will prove to us the unity of life. If my son David is your son, then you and I are one. So hear, O Israel, the Lord, our God, the Lord is one. There can only be one God, the Father. And therefore, one son. But God the Father became fragmented into the unnumbered sons, as became God into this world of death. He will return, individualized, no loss of identity. And yet, wearing the form of God the Father. And we will go back knowing we are one. Yet, I will know you as my friend, and individualize as you are, but I will see you in the form of God the Father. I know you, still know you, as my friend.936 ¶12

So here is the mystery of scripture. It’s not secular history. Man insists on reading it as secular history, and it is not. It is completely supernatural. The whole thing is a vision. A delightful, glorious vision. A vision that cannot be logically proved to anyone. I can prove things of earth, but I cannot prove these things of scripture. I have experienced scripture, and I can share my experience with you, but I cannot prove it as I could things of earth. So here we are told, the two sons: one is of the flesh. And it makes a man a slave, and the other sets the man free, when he brings into birth the other one, called the Christ.936 ¶13

Now listen to these words in the third chapter of Galatians: “And the promise is made unto Abraham and to his offspring. It does not say offspring, referring to many, but to one. And to your offspring, which be Christ.” I quote it accurately from the 16th verse of the third chapter of Galatians. The Christ is the offspring of David, of Abraham. Abraham is the father of the multitude. We are all the descendants of the multitude. But a true Israelite is not a descendant of Abraham after the flesh, but the elect of God of any race or nation. We are called, one by one, are incorporated into the one body, who is the Father and God of all. And that incorporation into that body, that body becomes our body. And he in whom I am incorporated is the Father of David. And therefore then, David is my son. So I will tell of the decree of the Lord. He said unto me, “Thou art my son. Today I have begotten thee.” And so David finds him. And David cries unto him, “Thou art my father, my God, and the rock of my salvation.”936 ¶14

Now we are told David hides in us. The day will come. You will expand to the point where it can explode, and David is released, and as he’s released, he stands before you. And here, you’re looking now at the mystery of mysteries. God kept his promise. It is his purpose to give himself to us, his sons, as though there were no others in the world—just you and God’s son. And God’s son is David. And so when you look into the face of the son of God, and know him to be your son, then you know who you are. There’s no other way you’ll ever know. I could tell you from now to the ends of time that you’re God. You won’t believe it. Not really. But you will have to the day it happens to you. When it happens to you, there is no doubt, and no argument in the world, but to persuade you that you are dreaming, or that it’s some strange hallucination. It is simply a vision that you cannot let go.936 ¶15

So the man who is changed by vision must walk then by faith through the mile of doubt. And so he is faithful to the vision in times of trouble. It doesn’t matter what happens into the world. You know what happened to you, and it sustains you through everything in this world.936 ¶16

So the donkey spoken of, that acts, but every year, year after year, in the Christian faith, we dramatize it. And yet, the ass is the body that you wear. That is where the king is riding. And he’s riding in triumphantly into Jerusalem. But the Jerusalem above, and the Jerusalem above is free and she is our mother…936 ¶17

Now, we are told in scripture, Zion, Jerusalem, City of David, Bethlehem, are synonymous terms. In the 87th Psalm, you will read: “Zion, and in Zion it is said, This one and that one were born in her. And that one was born there, and all these are recorded, for the Lord recalls his people and registers his people.” Every one that is called, and we are called one by one to be born out of Zion. And Zion is not in the Near East, in spite of what we read in the papers, in spite of what many believe. Zion is your own wonderful skull. That’s where you are born from above. That’s the Jerusalem from above. She is your mother, and she is free. And when you are born from above, you are set free. As you are brought into slavery when you are born from below through the womb of a woman. For when you are born from below, you penetrate into Esau.936 ¶18

And as you are told in a strange way in scripture, “And Abraham was put into a deep sleep, and darkness fell upon him. And the Lord said to him, ‘Your descendants shall be enslaved in a land that is not theirs for four hundred years. Then they will come out with great possessions,’” possessions being the world itself. Because when you come out, you are God himself. And there goes a hole in you when you come out. But for four hundred years. It has nothing to do with 400 as we measure years. In the Hebrew alphabet, every letter has a numerical as well as a symbolic value. 400 is the numerical value of the last letter of the Hebrew alphabet, the letter Tav. Its symbolic value is that of a cross. This is the only cross that God ever wore. This is where he is crucified, and this is where he remains crucified until the journey is completed from the moment of penetration until the very end is called the privilege of the Son of God.936 ¶19

And in the very end, you are told, “Be perfect now as your father in heaven is perfect.” And that word “perfect” is telios, which means to have a definite goal, a definite aim, and to complete and, well, not only to complete it, but to follow closely to the nth degree the original image. You simply must fashion within yourself that original image, which is God himself. But who is doing the fashioning? It is God who is doing it, molding you into his own image, and it takes the journey, this pilgrimage of ours, through hell, for this world is hell. This is the world of death. But at the end, when we reach the end, we break the shell, our own wonderful skull. It’s all done in a supernatural manner, and you’ll hear the explosion. But it all settled. You’re looking at your son.936 ¶20

Who would have told me, a man born in this century, that I am the father of one recorded in scripture as having lived 3,000 years ago. And I am not talking of any reincarnation. It has nothing to do with any reincarnation. I am individualized, and I came forever and forever towards an ever greater individualization. And so do you. So, no reincarnation. Here is a drama. We came down into a state of sleep, a state of complete forgetfulness. And then comes the end. At the end, memory returns. And the one that I’d completely forgotten, didn’t know that I was his father. I read the scripture and thought of him as an ancient being, some patriarch of the old, old world, a thousand years B.C. And then to discover that I am his father, that I, a man in the 20th century, am the father of one who is supposed to have lived forever. One thousand years B.C., and I know from experience, I am. I also know that you are too. But you do not know it yet. And you must know it. And one day you will know it.936 ¶21

And then, you and I will meet in eternity as the one being. For in the end, there is only one being, one spirit, one Lord, one God, and Father of all. And may I tell you, one body. You wear the body of God the Father, and I wear the body of God the Father. And yet I will know you, and you will know me. And in that day, there will be nothing but love. Nothing but love. For we have brought under control these garments that we had to wear. For these are the slave garments. These are the garments where one’s hand is against every hand, and every man’s hand is against me. Isn’t that true of the world?936 ¶22

You think you have a friend, to find it isn’t. I think a man’s greatest possession in the world is a friend. I can’t conceive of anything greater in the world that I could ever have than that of a friend. Money can go. All things can be taken from me, but a friend—if I can get on that phone and call a friend, if he really is a friend, he will come to help. I have had experiences of that, and I know what a friend is in this world. And I can tell anyone what it is to have a friend. If you haven’t a friend, well, try to find one. But first, become a friend. First, become the friend, and you’ll have friends. But I can’t conceive of any greater possession in the world than that of a friend.936 ¶23

As I can’t conceive of any greater accomplishment in the world for a man than to become a gentleman, and a woman to become a lady. To be a dictator, to be a billionaire, these means nothing. I cannot—I’ve met many of them—not dictators, but I’ve met many very wealthy people, and I cannot put them in my book as gentlemen or ladies. I may be somewhat among the few—maybe there are others who have great wealth who are gentlemen and who are ladies—but I haven’t met them. I’ve met wealthy people, very wealthy people, but I cannot, in my book, call them gentlemen and call them ladies. Yet, I know many gentlemen and many ladies who are not wealthy, but they are gentlemen and they are ladies. Under any circumstance, they are gentlemen and they are ladies. And they may tonight doing a job that is menial, but they are gentlemen.936 ¶24

So, the ass of scripture is the body that you are wearing. This is the one the king is riding, and eventually, he will ride triumphantly and victoriously into Jerusalem. And you will find as you ride into that state, you are the king of kings, and your son David is prince forever, among all, as told us in the 34th chapter of Ezekiel: “For I, the Lord, have spoken, and I will not take back what I have said. I, the Lord, said he, have spoken, and David shall be their prince forever.”936 ¶25

It comes as a surprise and as a shock to those raised in the Christian faith, as I was, to discover David to be the Christ. David is the Christ, and the one in scripture called Jesus is the Lord himself. It’s a drama. It’s a play. He is simply dramatizing the story of God himself. And he has that one son. And David is the essence of humanity. He symbolizes the whole vast field of humanity. If you took all the men in the world, and all of their experiences, and fused it into one single whole, that concentrated time into which it is fused, if personified, would come out as David. That’s David. And there is no doubt in your mind when you look at him. How on earth can you look at him with certainty? But you will. You will not have to, for one moment, ask. Ask nothing. Memory has returned, though it had suffered from total amnesia. And then, suddenly, the whole thing is returned, and you’re looking into the eyes and the face of your everlasting son, and he’s David. Yes, the David of biblical fame.936 ¶26

So, Francis was right when he asked forgiveness of poor Brother Donkey for all the hardships he had caused it to suffer. You don’t have to go through that. I did it for 7 years and tore my body apart. I became, knowing nothing of nutrition, and those who go on diets, they know nothing of nutrition. They’re not scholars who studied it, and they would take any little suggestion and go on it, as I did. I was told to become a vegetarian, so I became a vegetarian for my soul’s sake. When I went into a restaurant, I was a dancer in those days, I would ask the waiter, “Does the soup have beef stock?” Well, he would say, “Yes.” But I’d say, “I can’t take it.” What kind of soup in this world is there without a beef stock? Plain water. But all soups have some kind of a meat stock, chicken stock, if you have good soup. But I would say, “No, no soup.” I wouldn’t even eat eggs. No fish, no fowl, no meat. As a result, dancing as I did, I simply became a thin little thing and I lost all of my strength. Seven years of strict, strict vegetarian, I tore my body apart. It has never really been rebuilt, and I was strong and strapping prior to this experiment.936 ¶27

But I believed what I read and what I was told, and I tried it to discover in the end that was not the way. It was not diet, it wasn’t anything that I did faithfully for 7 years. It was a blind alley, and I, who knew nothing of nutrition, denied this body of mine what it needed badly. And I could well afford to give it what it needed, but I didn’t have the intelligence to know that I was doing the wrong thing. And so I did it as a blind fool. But I could tell you tonight, and I could not persuade you. If you are a strict vegetarian, you’ll say, “Well, maybe he didn’t know.”936 ¶28

A friend of mine ran an advanced age on sunflowers, as though she were a parrot. The parrots eat them, parrots can thrive on them, but she couldn’t. So, she just simply dropped from sheer exhaustion and they just picked her up on the streets of San Francisco. She was gone. Though she was advanced, I must confess, she was advanced in years, but she tore her body down to all these silly little diets that people give each other.936 ¶29

Now, I am not an authority on any diet. Today, I simply eat for pleasure. I eat what I think I would like to enjoy. I feel that this body has a palate for a purpose, and I should exercise it. And so, I simply look at the menu and I pick out—not because of price—I blind my eyes completely to price and pick what I want. And when I feel like a martini, or a double martini, and two double martinis, you may tell me it’s no good for me. I will say, “Bring me my martini. Bring me whatever I ask for.”936 ¶30

Now, as the time for my departure has come, it doesn’t make any difference now. I’m like Paul: “The time for my departure has come. I have fought the good fight. I have finished the race. I have kept the faith. And henceforth is laid up for me the crown of righteousness.” Now, righteousness in the Bible, you’re told that Abraham believed God, and it was reckoned unto him for righteousness. The man who fulfills that which is placed upon him as an obligation, as he fulfills it, it’s a relationship. Then, in biblical terms, he is accounted righteous.936 ¶31

I tell you a story. It’s a true story. It’s in scripture, but not as a story. I have brought it to life through experience in the story. I share it with you. I ask you to keep it alive. It will be reckoned unto you for righteousness. You keep it alive.936 ¶32

The only Christ that ever lives is in you. He is buried in you, and he will rise in you, and the only God of scripture is in you too. That’s God’s apartment. God himself entered death’s door with those who entered it. And death’s door is not in the cemetery. Death’s door is your own skull, Golgotha. That’s where he’s buried. God himself entered death’s door with those who entered, and he lay down in the grave with them in visions of eternity until they awake and see the linen clothes that the female had woven for them. Yes, this is the linen clothes, the body that I wear that my mother wove for me, my earthly mother. And one day I will awake from the dream, as I have awakened from it. It’s an entirely different body than in which I am clothed. Face, yes. Hands, voice, but not the body. And that cannot be described. To tell you that you have a body of light, a body that is altogether alive, a body that you can’t describe, that is all power. And yet, its form, I can’t describe it. I can only tell you of my experience in it, and what it does when you wear it. It’s all love, and it’s all life. And yet, you will recognize it, and know me to be your friend. And yet, I am wearing then the garment of the risen Lord.936 ¶33

And I will not, for one second, take back one word that I’ve told you. And no one in the world, or all the world, could in any way force me to take it back. Because I’m telling you what I know from experience—it is the truth. And our Bible is the greatest book in the world, but it is not secular history. It’s divine history. And one day you will experience it. And when you do, you are at the very end of the journey. And then, you are not restored to life as all are, to those who are not yet born from above. You will simply take off the garment for the last time, and you are one with the risen Lord. And you are the risen Lord.936 ¶34

Now don’t forget who the donkey is. And treat him well, as you should treat every animal well. I know in my own case, as a boy, if anything that annoyed my father, it was when the animals were not well-fed and watered. He would fire a man on the spot if he came home at night and found they had not fed and watered his animals—the donkeys, the horses, the sheep, the goats, everything, the cows. He could not stand having one animal being abused. Yet, he had a slaughterhouse. That was alright with him. He slaughtered them for human consumption, but not to abuse them. You get all these things, but you could not abuse an animal.936 ¶35

He would bring an old mule, I see it now. That mule served him through the day and through the night. If 1 in the morning a ship came in and needed something urgently, had not a thing in cargo for the island but needed something for the crew and my father would go off and get the order and fill it and the old mule would be awakened from its sleep and harnessed to deliver the things. And when that mule came to the end of its day, daddy said….936 ¶36

Few are teaching this wonderful principle; many others will join, so I thought tonight a certain point should be clarified, because you’re going to get this question over and over again. “Do you not believe that a man called Jesus Christ walked the earth?” You’re going to get it and you’ll be up against it if you do not know how to answer such a question; for the whole vast Christian world believes in a man, a man, and they will pin you down and try to get an answer, yes or no. Just like saying, “Have you stopped beating your wife?” if you try to answer yes or no to such a question.932 ¶1

So here, we’ll turn to scripture, “You will know the truth, and the truth will set you free” . “Thy word is truth, and his name shall be called The Word of God.” How do I reconcile it? Here, “his name”…that’s a person…but I’m speaking of a word that will set a man free.932 ¶2

We are told in scripture in the 6th of John, “And this is the will of my Father, that every one who sees the Son and believes in him should have eternal life” . As you read it you think it’s a man and you say he sees the Son…instantly you think of a man. Well, why? There is not an error but it has a man for its agent, that is, it is a man. There is not a truth but it has also a man for its agent. It takes man to express either a lie or a truth, because God is man…and there is only God. So when we come to this story in scripture concerning Jesus Christ that is called the truth, well then, they say, “Don’t you believe a man, one man, a unique man, was born say four B.C. or say one B.C.?” And then you’re called upon to answer that question.932 ¶3

Well, first of all, you cannot answer it yes or no. But you answer it in this way: it is not a man—Jesus Christ is God’s plan of salvation. It’s a plan.932 ¶4

Here we turn back now to one of the saddest and yet poignant statements in the entire Bible. You read it in the Book of Samuel. Samuel [David] loses his son, Absalom. And here, when they bring news, the battle is on, he always inquires about his son. Now the son revolted against him, tried to take over the kingdom. Then finally he said, “Tell me, how is it with the lad Absalom?” When he gets the news, he puts on a coat, covers his head, takes off his sandals, and sits in the gates of Jerusalem and weeps, and they can’t console him. Then that cry of his: “O Absalom, Absalom my son, my son! Would that I had died instead of thee, O Absalom, my son, my son!” .932 ¶5

Well, here is a forecasting of a great story. It’s a foreshadowing in a not altogether conclusive or immediately evident way, which we find in the New Testament. Now, there’s only God, nothing but God. Here now we find in the New, God the Father does that which David longed to do: He longed to give his life to restore his son. David couldn’t do it; only God could do it.932 ¶6

So then in the words of Blake, put into the mouth of Jesus, “Fear not!”—speaking now to humanity—“Unless I die thou canst not live; but if I die I shall arise again and thou with me. Wouldst thou love one who had never died for thee or ever die for one who had not died for thee? And if God dieth not for man and giveth not himself eternally for man, man could not exist” .932 ¶7

So God dies; he empties himself completely of his divinity, and doesn’t pretend, he actually becomes man. He becomes man, every one born of woman. But, while he walks in this forgetfulness as man he has a plan. He has prepared a plan for himself to return, bringing with him the redeemed…every one redeemed.932 ¶8

But strangely enough, everyone here must be told the story of redemption. The story of redemption is Jesus Christ—the story is personified and man has taken the personification and made an icon out of it. He has taken the great vehicle that conveyed the instruction for the instruction itself, and the agent that expressed the great truth for the truth. So man, an individual, it takes man to express it. Suddenly out of the nowhere this story that is eternal unfolds in him, and he tells the story.932 ¶9

Now, you are told, this is my Father’s will, everyone who sees the Son and believes in him…well, to see the Son, the word “to see” and the word “to know” are the same in Greek. So if tonight I paint a word picture and show you the plan of salvation, you are seeing the Son because you will know it. It doesn’t necessarily follow that you will believe it. So you’ll find the statement that everyone who sees the Son and believes in him. You may understand what I talk about…I hope I can tell it so clearly that everyone can follow, that everyone will understand what I intend…but not everyone will accept it and they will reject it. So not everyone who sees it clearly in his mind’s eye could follow it, they can’t believe it. It’s the most incredible story ever!932 ¶10

So Jesus Christ is not a man, he is not a person; he is the plan of salvation. The plan…so what is that plan? The plan is that the individual hears a story that there is not only one birth in this world—for flesh and blood, which is this, cannot inherit the kingdom of heaven; that that which is of the flesh is of no avail, only that which is of the Spirit. And my words are Spirit. So if I tell you a story and only one…932 ¶11

But tonight in this audience many have fulfilled what I’ve told you that I myself experienced. So if many have duplicated it right to the very end, and going off into other aspects in scripture fulfilling the Word in themselves, well then, it is the truth. “You will know the truth and truth will set you free.” No man is going to set you free…this man called Neville is simply the agent expressing truth.932 ¶12

If what I tell you is true, you should if you accept it. It’s not enough just to understand it. I hope I can make it clear and you can understand it, but after you understand it, comes acceptance of it, belief. So you believe not in Neville; you believe in the truth that he is expressing from this platform or from his books. If you believe it and I lied, well then, you can’t prove it…you’ll simply be misled. And oh, the pain that is promised in the Book of James for the teacher who lies and sets his following amiss in this world; people don’t realize what is imposed upon the teacher if he dares to lie and mislead those who would trust him.932 ¶13

I know I am telling you what I have experienced so it can’t be a lie. I have actually experienced it. In the audience tonight many have experienced it: The birth; the discovery of the Son of God who is David; the splitting of the temple which is one’s body; the ascent of the Son of man into heaven; and then the descent of the dove upon that individual who has gone through Jesus Christ, for Jesus Christ is simply the story of salvation.932 ¶14

Now, man will not accept that—when I say man, I mean the majority. They don’t want that. They want a person on the outside as a personal Savior, and tonight many of them who are facing the inevitable departure from this world are hoping to meet what they call their Savior. Their Savior is simply a plan of salvation and the plan is God himself, for when it unfolds in you it is God unfolding…and you and he are one.932 ¶15

So here, they will ask you the question because you started to teach it and you will continue to teach it, and they will insist on the yes or no answer, and you just can’t do it. Will they come with you and then let you reason with them? And now start it in this manner, “You believe in scripture?” Well, you’ll get the affirmative answer, “Oh, yes!” Well, we’ll turn now to the 11th of Matthew. If you think Jesus Christ is a man of flesh and blood, we’ll turn to Matthew. He’s now talking of John the Baptist, “Of those born of women none is greater than John the Baptist; yet I tell you the least in the kingdom of heaven is greater than he” .932 ¶16

Now, is Jesus Christ flesh and blood? That’s what you want? Then he is not greater than John the Baptist if you admit that, for these are the words of the one you call Jesus Christ. They aren’t your words; they are the words of the Lord Jesus Christ. Alright, he said, no one born of women is greater than John the Baptist. Well, if you insist that Jesus Christ is born of a woman and therefore is in this world as flesh and blood, he tells you he is not greater than John the Baptist. He also tells you, the least in the kingdom then is greater than he. Well, if he is no greater than John the Baptist and the least in the kingdom is greater than John, then he is greater than Jesus Christ…if you insist that he is a man of flesh and blood. Isn’t that clear?932 ¶17

So, just bring your Bible up and expose the words of God to man. It is an entirely supernatural drama. It hasn’t a thing to do with any child that came from the womb of a woman. This is entirely different; it is out of an entirely different area. It’s born from above…man comes out of his own skull…that’s the birth from above.932 ¶18

There is a peculiar and wonderful hidden-ness of Christ in the gospel of John. You’ll find it in the 6th chapter, the 8th chapter, the 18th and 19th chapters. Let’s just give you highlights: “Isn’t this Joseph’s son? How is it he has just said, ‘I came down from heaven’?” He is Joseph’s son in the eyes of the hundreds of millions of people in the world, but he doesn’t make that admission. He said, “No, I just came down from heaven” . Heaven is above. Well, how can he come from heaven and he is Joseph’s son…we know him?932 ¶19

Now they ask him a question in the 8th of John, “Who is your father?” He said, “You know neither me nor my Father. If you knew me you’d know my Father” . And if you really knew me in the true sense of that word, you wouldn’t ask, because you would know that if you knew me you would know God, for he and I are one. That’s what he’s saying in the 8th of John. “Only I know my Father whom you call God; but I know my Father and ye know not your God.”932 ¶20

So you find the hidden-ness of Christ all through John…not seen by mortal eye. But you can grow to see him by knowing him as it is explained to you that Jesus Christ is the plan of salvation and not a man, though it takes a man to express that plan. Only man can express either truth or error. So everything in this world is God and it takes God to express it, no matter what it is.932 ¶21

So here comes the other one. He stands now before Pilate and Pilate said to him, “Who are you?” and he refused to answer, he gave no answer. He said, “Where are you from?” No answer . Then he said to him, “Do you not know I have the power to release you and the power to crucify you?” Now Jesus answers—man now is expressing truth—“You have no power over me unless it were given you from above” . That same word “from above” is the word “anothen” defined in the 3rd chapter “you must be born from above” . He said, “My world is not of this world. I am not in this world.” The drama is unfolding in an entirely different age, an entirely different world. It isn’t here at all. So I share with you what I know from another world, an entirely different world.932 ¶22

Now, let me share with you what was shared with me this week. This lady writes, “Last Sunday night I felt your presence so strongly in my home. It was so strong I sat down expecting to see you. All I saw was simply lights, like fireflies, lights, lights, lights, but I didn’t see you. And then I went to bed and this is my dream. I dreamt that I saw my tape recorder, the wheels going over and over, and I was waiting for the end of that little end. Then I remembered your teaching and you said if I could arrest the activity in my own mind as I observe anything that the thing observed would freeze. And so I thought I would try it. I arrested the activity in my Imagination and the scene stopped and it was frozen. Now this is what happened, Neville. As I arrested it, something in me opened and expanded above my head. It was my head but above, and it simply opened and expanded. Then when I once more decided to let it go by releasing the activity, it closed. As it closed, I contracted and then it started. I did it several times. I stopped it and started it, stopped it and started it, but every time something in me opened and expanded. I could not start it with the open and expanded state; I had to first close it and contract to get it started. Then I awoke. And at the moment I was disappointed because I did not stop and start people…it was simply a wheel. And then I realized in a flash the significance of the symbolism of the wheel, and then I was elated and sat down to write you this letter.”932 ¶23

The wheel is “divine union” as you will find it in Bayley’s Lost Language of Symbolism. Here, it’s a foreshadowing of her divine union with herself. There’s only God, God in the eternal state of existence, God in procession, and God in return. And here is a foreshadowing of her return to union with herself. She’s been into the world and she’s played her part. I can tell her, from this you’ve tasted of the power of the age to come.932 ¶24

That’s the power that you and I exercise in the new age. It’s something so far removed from anything known to man. Man here hasn’t the slightest concept of power. They’re frightened of their own little devices and they think they’re going to blast the whole universe apart with their little firecrackers.932 ¶25

You might have seen yesterday’s L. A. Times…the scientists are meeting at Cal Tech. These are the astrophysicists who dwell upon outer space with all their concepts of what makes it all go and how did it come into being. They do not agree as to the origin of it, but they agree quite a lot on its structure.932 ¶26

Now these figures are staggering…they claim we have in our universe 100 billion galaxies and each galaxy contains 100 billion stars. Yet, they admit that no matter how they search, there is no evidence that there is anything comparable to our small little system in the whole vast universe. The only thing in this whole vast universe that could cradle this biological experiment called man is right here with our small system of a sun and these planets. The only thing in the planet that could do it is earth and we’re on it. This solid little piece called earth, so small, a hundred billion galaxies, each containing a hundred billion stars; and only one solar system could actually cradle this experiment called man…and we’re here.932 ¶27

If you dwell upon it, you should feel so proud, you should feel so great that this whole vast infinite universe can’t contain it. And it was all done to produce this one, this one little system…an orgasm of God. The orgasm of man, under the microscope, billions in the attempt to reproduce the likeness of the man, and only one comes out. Well, here is God’s orgasm…and one comes out…one system that could actually cradle the grand plan: His experiment to make man in his own image.932 ¶28

Nothing in this world could do it but God himself becoming man: So, “Unless I die thou canst not live; but if I die I shall arise again and thou with me” . “If God dieth not for man and giveth not himself eternally for man, man could not exist.” So he actually becomes man and there is a plan of salvation, and the plan is called Jesus Christ.932 ¶29

Churches have organized around it, personified it, and made a little god, and stuck it on the wall. That is not Jesus Christ. Jesus Christ is God’s eternal plan of salvation…and that plan has to be expressed by man. Well, who knows? No one knows the authors of the gospels; Matthew, Mark, Luke and John are anonymous. No one knows who they are. They are actually relating their own experiences, that’s what they’re doing. They are telling you exactly what they experienced. So when they personify the plan they call it “the Son,” they call it Jesus, they call it Jesus Christ, they call it the Lord. It is all of this, but man, not knowing this, he can’t discriminate between the state and the occupant of the state, and so he takes the state and personifies it and worships the personification. But Jesus Christ is God’s plan of salvation.932 ¶30

So here, you’ll be asked it. For, I’ll be gone and you will carry on and you’ll tell it. They’re going to ask it of you: “Don’t you believe that a man called Jesus Christ was born of Mary, and lived, and they crucified him and did all these things?” The answer to that is no. That Jesus Christ…you are now the witnesses of this plan, for many in this audience have witnessed it. You’ve been born from above; and you’ve found David who calls you Father; you’ve been split in two; and you’ve ascended; and the dove has descended. You’ve had all these experiences, so you are witnesses to the truth of God’s word.932 ¶31

Now, as witnesses you are the fruit of the tree on which Jesus Christ as God’s eternal plan was crucified. His plan was crucified upon the eternal tree. Now they’re looking for that tree out in time and space. All the scientists are looking in the laboratory for it. But as Blake so beautifully stated: “The gods of the earth and the sea sought through nature to find this tree; but their search was all in vain; there grows one in the human brain” . That’s where he is nailed. That’s where Christ or the plan of salvation is embedded; that’s where it is engrafted and there it grows.932 ¶32

As it grows it erupts into these major events, one after the other, until finally you reach the climax. After the climax, which is the descent of the dove, you simply linger to tell it to encourage your brothers…for we are all one. Then you depart, not to be restored to life in this terrestrial world, but you enter “that age” called the kingdom of heaven, where you exercise a power beyond the wildest dream of man. Everything known to man is as nothing compared to the power you will exercise when you enter there, for you are simply returning to yourself, divine reunion.932 ¶33

“I came out from the Father”—and I and the Father are one—“I came into the world; again I am leaving the world and I’m returning to the Father” . There’s only God the Father. And this is not some accident, this fall is not a disgrace, this is no…not a thing was wrong…it was a plan to create and expand the creative power of God. For, there’s no limit to expansion; there’s only a limit to contraction. He placed a limit and the limit is man. He took the limit of contraction and that is man, and that’s the limit of opacity, it is man. Then comes the unfolding of this in man and then there is no limit to translucency, no limit to expansion.932 ¶34

So here, Jesus Christ is God’s plan of salvation. That plan is offered to man that he may see it clearly in his mind’s eye. When he sees it clearly in his mind’s eye, he is looking at “the Son of God,” God’s plan. He may reject it, alright, that’s his privilege. He may reject it and if he rejects it, well then, he does not believe it. And throughout the entire gospel of John and practically the entire teaching of Jesus simply is all about faith and the belief in himself the whole teaching. You either believe it or you don’t believe it. He tells you a story and it’s all about himself, that he is expressing truth and truth is personified as a man.932 ¶35

But it’s not the man that you should worship, it’s the truth. You simply hold onto the truth, for the truth will set you free . For if you accept the Word of God and abide in it, well then, the Word abiding in you, which is the plan, will make you free. So you’ll know the truth and the truth will set you free.932 ¶36

But you first must know it, and then having seen it clearly in the mind’s eye you can say, “Oh, silly…I want the wisdom of this world. If I could only find out what he knows to make his millions, I would delay this for a little while. Come back tomorrow. I will simply take the millions first”; not knowing, “O foolish man, your soul is required of thee tonight” . Just tonight, so come back tomorrow. I’ll put it in your lap in the next little sphere for you. And so, your greed of today you’ll have it tomorrow, but you start shining shoes for it.932 ¶37

And don’t think for one moment that we do not move from here in a noble part into such other parts. Don’t think for one moment…any more than the actor playing today’s king on a stage doesn’t play tomorrow’s culprit. He’s simply an actor cast in roles and so we are the actors. “God only acts and is in existing beings or men”. And so you’re cast in role after role, the role best suited for the work yet to be done in us. So regardless of what we do now and the position in the social world or the intellectual world or all of these other worlds, we are cast in our appropriate role. This I see as I meet people. And it’s all perfect, everything is done perfectly. God planned it as it has come out and as it will be consummated.932 ¶38

So to you who are teaching it now and to those who are going to follow, you mark it clearly: you’re going to be asked, “Don’t you believe in Jesus Christ as a man whose mother was Mary?” and they’ll ask all these questions as I have been asked over the years. A gentleman about, I think just before I closed last December, he was here and he sat just there, and he took issue with me when I was trying to explain just what I explained to you tonight. Well, it was in conflict with his concept of Jesus Christ. He has him as something on the outside of flesh and blood. And he’s never been back since.932 ¶39

But that is fulfillment of the 6th chapter of John, “That’s a hard saying and they left him, never to walk with him again” . I am only fulfilling scripture. You tell the truth as you’ve experienced it and those like this gentleman will not walk with me again. He cannot walk with me in that atmosphere when my concept of Jesus Christ is simply the personification of truth; and that truth is God’s plan, his eternal plan of salvation. That truth must be expressed by a man, yes, so a man comes, expresses it; but leave the man alone and hold on to the truth. As you find the truth you hold the truth, but you just let everyone else go. But do not let go of the truth and the truth will engraft itself upon you, and then it will unfold within you.932 ¶40

Then you will know who he is, because when he unfolds within you, everything said of him is now experienced by you and you know who you are. What is said of him is that he is God; then you know who you are. If only to God this thing happens and it happens to you, then you must be he. You have no other conclusion. If it is to God that David said, “My Father,” and he says it to you, well then, you must be God. If it is to God that the temple is struck from top to bottom, and it was his body that was split from top to bottom, well then, it is to you.932 ¶41

Then the whole Bible opens up differently…and you will see the wisdom of Blake when he said, “Rivers, mountains, cities, villages all are human for in eternity all are men.” So last Monday when we brought out that the great mountain that was divided, it’s called the great Mount of Olives, but it is man that is divided. It is my own body that was divided, and one part moved northward, one part moved southward after it was split from east to west. So all the mountains become man and you are that man. You are the river Jordan, you are everything in the Bible…there’s nothing but man. And so, the mountains, the villages, the cities all are human.932 ¶42

When you enter into their bosoms you walk in their heavens and their earths, as in your own bosom you walk in your heaven and earth. And “All that you behold, though it appears without, it is within, in your Imagination, of which this world of mortality is but a shadow” . So this whole thing is unfolding within you. So all the mountains of the scriptures are all within you…whether you call it by this name or that name or the other name…all the cities, all the villages, Jerusalem, it’s all in you and every one is personified. And so, you will come to Jerusalem as the bride, do you not? Coming down at dawn like a bride, the great Jerusalem. So each is simply personified…and there’s nothing but man.932 ¶43

So I want to thank this lady for her marvelous letter to share it with us. I can tell her from her experience that you have tasted of the power of the age to come; and because the vision of the wheel is simply divine reunion…going back into your own being out of which you came. You can’t return until the work is finished…but you would not have had that experience were you not on the last days. Now let us go into the Silence.932 ¶44